Church-members into Church-fellowship without baptism to be a reason unto us likewise to steer the â—ame course unlesse we will say those Gospell rules by which â—hey ordered themselves in those times were binding only to Christians of the first agâ— of the Gospell but not to us now â—nd if so then farewell all Goâ—pâ—â—â— Obligations for if we may â—ake liberty to cast away one Law of Gospell Order and Worship then why not two and so three and in the end all â—o which indeed these lâ—sser beginnings do truly tend and I would to God it might be more considered and laid to heart Querist How can this ever be proved that there were no believers unbaptized in the Apostles daies Respon I know none that does affirm any such thing as that a beâ—ever was not at any time while he was a believer unbaptized â—ny doubtlesse men were believâ—rs first and then were baptiâ—ed after they began to believe But if the Querist intends â—hus how will it be proved that no believer in Church-felâ—owshâ—p was unbaptiz d Thâ—n the answer is that it is proved by those and the like Scriptures lately quoted where it s said in â—ffect that all of all â—orts â—â—â—ks and dâ—grâ—â—s that were of the â—ody were baptized into that body and if â—ll were of the body by it then none were without it Querist Be it granted that thâ—re wâ—â—â— no believâ—â—◠〈…〉 the Apostles daies upon what ground nâ—â—wâ—â—◠〈…〉 practise â—ow queriâ—â— be justified 〈◊〉 maintained 〈…〉 certainly know and can satisfie themselves 〈…〉 had been such believers in these times 〈…〉 unbaptized or unâ—â—â—â— baptized â—y those â—â—ly 〈…〉 have declined sâ—ch communion with them as that speâ—â—â—â—â— Respon Believers now are doubâ—â—â— no 〈…〉 believers were then I do not mean 〈…〉 nuâ—â—â—â— and if so then the same ground that did satisfiâ—â—apâ—â—zâ—â— believer then in not joyning in Church fellowship 〈…〉 unbaptized though they diâ— beâ—â—eve 〈…〉 for they did believe before they were baptized and yet were not admitted into Church communion till after baptized as was proved above will serve to satisfie baptized believers now touching the lawfulnesse of the same practise which is the will and appointment of Jesus Christ that so it should be for in that we find such a thing practised with approbation of the Apostles we may well conclude it to procâ—â—d from their directions and instructions and consequently from the Lord himself as we are taught to infer 1 Cor. 14.37 II. Query Whether can it be proâ—ed from the Scriptures or by any argument like to sâ—tisfie the conscience of any tender and considerâ—ng Christian that the Apostles or other Christians in their daies would have dâ—clined Church communion with such persons whom they judged true believers in Christ only because they had not been baptized after a profession of their believing Respon It does not only appear that the Apostles and other Christians would have declined Church-communion with believers because not baptized but it appears they did do it for it sufficiently appeares that men and women did believe before they were baptized Act. 2.41 8.12.37.38 18 8. with many other places And I hope it is proved to satisfaction in my answer to the first Query that believers were not admitted to Church fellowship then till after baptized their believing notwithstanding if so what is a not admitting lesse then a refusing to admit them to such communion The reason why the Querist seems to conceive that the Apostles and other Christians would not have declined Church-communion with believers only for their want of baptisme runs thus Querist Considering that the Apostle Paul expresly saith That in Jesus Christ i. e. under the Gospel or profession of Jesus Christ in the world neither circumcisiâ—n avaâ—â—eth any thing not uncircumcision but saith which worketh by love Gal. 5.6 And again That circumcision is nothing nor uncircumcision is nothing but the keâ—ping of the Commandements of God 1 Cor. 7.19 meaning that under the Gospel neither did the observation of any externall Rite or Ceremony Circumcision by a Syneedothe Specie being but for all kind of externall Rites or ceremonies avail or contribute any thing towards the commending of any person unto God nor yet the want of any such observation discommend any man unto God or prejudice his acceptation with him but that which was all in all unto men and which availed any thing in and under the Gospel that which being found in men rendred them accepted and approved of God and the want of it disapproved was such a kind of faith not such or such a kind of ceremony or such or such a kind of baptism which by the mediation or intervening of that heavenly affection of love uttereth and expresseth it selfe in keeping the Commandements of God Respon 1. What does the Querist mean when he says that under the Gospell the observation of any externall rite or ceremony avails a man nothing towards the commending of him to God nor does the want of it prejudice his accepâ—ation with him does he mean that it does not avail him in any sense as one would suppose that were minded to take him in the worst sense since his assertion is indefinite but surely this is not his meaning since this would render the Ordinances of the Gospell Baptisme and the Supper unprofitable and vaine and things but of like indifferency as were those meats of which the Apostle saith That if a man eat of them neither is he the better or if he eat not neither is he the worse 1 Cor. 8.8 But I presume rather that he meanes that they availe not comparatively or els in the businesse of justification our what then will it follow that because these externall rites baptism and the like do not avail unto mens Justification when they are observed that therefore they are not necessary unto Church-communion for did the externall Rite of Circumcision under the Law which is the thing by which the Querist calculates the validity of baptism under the Gospell availe any more to justification thâ—n baptism does now and yet how irrelative soever it was to justification yet it was so necessary as to Church-communion as that Church-communion waâ— not to be had wâ—â—hout it Gen. 17.4 Exod. 12.48 if so then how can the Querist estimate the usefulnesse and disusefulnesse of baptism as to Church-communion by Circumcision as he does and not conclude it necessary to Church-communion as well as Circumcision was But I demand how the Apostles or other Christians in their times would have known or have been able upon good ground to have concluded that such persons had truly believed in Christ unto justification and had been meet to be admitted to communion with them who should if any such had been have refused to obey Christ in submitting to baptism whereby they were to make proof that they did believe in him in good earnest Sure I am that a refusing of Johns baptism was taken for a declared rejecting the counsell
and every individuall soul of them in the 1.2 ver when he sayes What shall we say then shall we continue in sin that grace may abound God forbid How shall we that are dead to sin live any longer therein And if these words in the 1.2 ver respect the whole church as they must be supposed to do unlesse you will suppose that the Apostle did grant a liberty to some of the church to continue in sin and to live therein then those words â—n ver 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death are interrogatively propounded not only to the same persons unto which the former words relate but also as an argument or reason why none of them should live any longer in sin which is the thing from which he was disswading not onely some of them but even all of them in the foregoing words and which he improves in an argumentative way throughout the greatest part of the chapter And it would not befit the wisdome of any ordinary man much lesse of a great Apostle to make choice of a reason or motive to inforce his exhortation or perswasion which is of lesse extent in the tendency and concernment of it then are the persons which he does exhort or dehort which yet is a piece of weaknesse of which you must suppose this Apostle to be here guilty unlesse you do conclude that all those of the church at Rome were disswaded from continuing any longer in sin upon this ground because that they had all been baptized into the death of Christ viz. a conformity to his death as well as a beliefe of it In a word if the whole church had not been under the motive the whole church could not be pressed by it as here you see they are And for that other place Gal. 3.27 the Apostle in ver 26. had asserted them viz. those to whom he now writes To be all the children of God by Faith in Christ Iesus i. e. were now looked upon as children of God by their confessing and owning of Christ Jesus of which he gives this account ver 27. because they had put on Christ in baptism ye are all the children of God by Faith in Christ Iesus for or because as many of you as have been baptized into Christ have put on Christ as if he should say if the owning professing of Christ does denominate men to be the children of God now under the Gospell as indeed it does then ye are all the children of God because by being baptized into Christ ye have all of you put him on that is so as to appear with him where ever you become as you do appear with the cloaths you wear But now most certain it is that they could not all of them have been denominated the children of God by faith in Christ upon account of their being baptized into Christ which yet we see they are unlesse they had been all of them baptized into Christ indâ—â—â— Besides doth it not appear in the return that is made to the first and third Quaeries that in the Apostles daies none were inchurched without baptism and if so then these places cannot import the contrary V. Query Whether did not the Church at Corinth in the Apostles daies entertain members and hold communion with those who had not been baptized considering that he demandeth thus of this Church els what shall they do which are baptized for the dead if the dead rise not at all why are they then baptized for the dead 1 Cor. 15.29 Or doth not this imply that there was a corrupt and superstitious practise on foot in this Church to baptize one or other of the surviving kindred or friends in the name of such persons respectively who died unbaptized and if so is it not a plain case that there were some of these members who lived and died unbaptized Respon 1. Though it should be granted which may not that there was such a superstitious thing practised by some of that church in the behalf of some of their friends who died unbaptized yet it is not necessary at all to suppose those dead friends of theirs to have been of the church whilest they were alive but much more probable it would be if the practise it selfe were probable that the dead in behalf of whom such a thing was performed were of the Catechumeni or others who were not of the church but such who though they were under some Nurture and in a way of learning somewhat of the Gospell yet died before they were either baptized or admitted as Members of the Church But 2. It is but a meer conjecture and as will be found not only without ground but against reason that the Apostle in the forecited words should have respect unto such a superstitious practise as that specified For 1. It s no ways probable that Paul would argue this great Article of the Gospel the Resurrection from a superstitious custome or would draw such a clean thing out of that which was so unclean 2. Much lesse is it probable that he should do so without taxing thâ—â— by way of reproof for it for might not they have been very apt to have concluded the Apostles approbation of their practise should he have produced it as usefull to convince them of the doctrine of the Resurrection without declaring his dislike of it 3. Pauls interrogatory indefinitely propounded to the whole church supposes them all to have been baptized 1 Cor. 1.13 were ye baptized in the name of Paul and that saying of his does assert it 1 Cor. 12.13 we are all baptized into one body 3. Is it not far more probable and more agreeable to other Scriptures and with the coherence of the Text to suppose 1. That the Apostle should herein mind them of their baptism in water wherein the Resurrection is figuratively represented Rom. 6.4.5 Col. 2.12 and by which when they first received the Gospel they made profession of their Faith touching the Resurrection Or els 2. That hereby is intended the baptism of afflictions elswhere mentioned Mat. 20.22 Luk. 12.50 considering that the Apostle immediately subjoyns the mention of his own and others hazzards and sufferings saying And why stand we in jeopardy I protest by your rejoycing which I have in Christ Iesus I die daily if after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not let us eat and drink to morrow we shall die ver 30.31.32 as if he should say why have ye suffered trouble and persecution for the Gospell which is a kind of death for he here says of himself that he died daily meaning his sufferings if ye do not believe the Resurrection and why do we stand yet in further jeopardy nay then rather let us eat and drink for to morrow we shall die These interpretations surely carry a far greater probability to answer the drift of the Apostle
were occasioned by Christ Jesus himselfe in bringing his Gospel into the world Luke 12.50 51. and by the Apostles preaching of it 1 Thes 2.2 that therefore the doctrine of that Gospel ought justly to be numbred with the aforesaid vaine questions Nor 2. can I be of opinion with the Querist that the said question rightly understood in the nature and tendency of it leads but to very little that is considerable or of consequence for a Christian to know at least so little as to make it unprofitable and vaine because the knowledge of the Ordinance it selfe and of its nature use and tendency depends upon the knowledge of the appropriate subject as one of the essentialls of it and I cannot judge the knowledge and understanding the counsell of God in that Ordinance a matter of so little moment as to render the question about it the enquiring after it a vain thing Nor doe I understand how the knowledge that comes by the ventilation of it might arrive at the understandings of men in a more peaceable and lesse troublesome way then by pleadings arguings and debatings unlesse every man would of himselfe fall in with the truth whâ—ch if they would there would then be no need to contend earnâ—stly for the faith once given to the Saints as now there is Nor yet 3. can I jump with that conjecture that those who are confident they have found the treasure of truth viz. the appropriate subject of Baptisme especially if upon that discovery they have in conscience to God acted according to their light are rather impoverished then spiritually inriched by it because I suppose that which makes the Querist thus to judge is but his mistaking one thing for another viz. their former tamenesse and silent submission to the judgement of their guides for their sweetnesse meeknesse humility love patience and sobernesse of minde and likewise their present activity and zeale for the truth and the propagation of it and the drawing of others into the same participation and their impugning that by which they have found themselves deceived for rashnesse pride frowardnesse conceitednesse and the like For otherwise except some as in the best Churches of old by whom offences will come I trust in their owne cause and in the tenor of their lives he may discerne the same humility meeknesse sweetnesse love patience sobernesse of minde mortification to the world heavenlinesse of disposition endeavours of doing good which was found in them before not to boast of what additions God hath thereupon made to their spirituall store unlesse his judgement concerning these should be prejudiced by some alteration in his affection to the persons themselves and then it is an easie matter indeed to be so taken up with that onely which is troublesome as to neglect and overlooke that which would be more lovely in his eye if minded XV. Querie answered This Querie runs upon a like mistake with the tenth Querie as supplying that departure he speakes of to proceed onely from a conceit that the Church departed from does not in all things walk according to Gospel-rule whereas the separation proceeds not from the manner of their walking supposing them to be a Church but from the apprehension that such and such persons though Believers are no right constituted Church according to Gospell-rule and therefore cannot by walking with them owne them for such without approving in act what is disallowed in judgement This Querie might be retorted upon the Querist for his excommunicating the Church of England from his society but I shall now intend brevity XVI Querie answered To this Querie I shall say That the Commission of Christ to baptise upon their believing all that by teaching were brought to believe and the series of examples in Scripture answering this Commission and other Scriptures importing all of the Church to be incorporated by Baptisme as in our answer to the first and third Queries is more particularly declared This is sufficient ground for us to conclude that the converts at Antioch in Pisidia and Iconium Acts 13.43 and 14.1 were baptized by Paul and Barnabas who converted them before such time they departed and left them unlesse you will suppose Paul and Barnabas to neglect their duties towards those converts which if it could be proved they did yet would be no ground for Believers now to neglect theirs But why should the Querist presume any more of Paul and Barnabas their holding Church-communion with these converts then of their being baptised the one being no more mentioned then the other or why should he suppose that they had more opportunity to put them into Church-order and to joyn in communion thereupon then to baptise them XVII Querie answered This Querie being much of the same import with the tenth and fifteenth Queries the same Answer will serve For the Querist both in this and severall other Queries mis-represents and mistakes the case in question for the question is not whether a Member of a Christian Church may withdraw his communion because of some defect or errour in the Church which yet is the thing queried and I have elsewhere answered that he may not but the question if rightly stated would be whether a company of Believers though unbaptised either are or may become whilst such a true visible Church according to Gospel-order or whether a man who upon satisfactory grounds doth verily deem them not so to be may yet hold communion with them as if they were such untill he hath with long suffering endeavoured to convince them that they are no Church indeed according to Scripture-account For otherwise the Querist does but beg the question and then taking it as granted him which is utterly denyed proceeds to render a separation unreasonable upon account of this or that failing in the Church as indeed well he might if that were true which he supposes touching the constitutive being of the Church And therefore the businesse may be brought into a narrower compasse then so many queries extend to as are imployed hereabout For let the Querist prove us from the Word of God which is that which onely ought to sway us in this matter either 1. That a company of Believers without Baptisme may become truly and according to Gospel-order a Church of Christ visibly constituted or else 2. That a man who knowes or upon Scripture grounds does believe a company of men and women to be no Church according to such order though Believers unlesse they were baptised into Jesus Christ may notwithstanding this his knowledge or perswasion hold communion with them as if they were such a Church untill he hath convinced them that they are not and then these things being proved I suppose the contest will be ended For had the Querist himselfe been satisfied touching the due constitution of the Church of England of which he once professed himselfe a Member I suppose he would not have deemed the errours in it to have been a just ground of his separation from
meaning is that the offer and tender of Salvation did belong unto them and their children and to all a far off and the good of it to as many as God should call Though there be in Scripture severall Discoverie of the gracious councell of God concerning little children yet where ever any termes of grace and salvation are offered or promised upon the taking place of something to be believed or done by the creature there the Promise or Offer of Grace is alwayes to be understood to respect not Infants but persons having the use and exercise of their reason and understanding Deut. 11.1 2. Mark 4.9 23. and consquently not to Infants and if the Promise did not belong to Infants as Infants then no Baptisme upon account of the Promise The things here promised are the remâ—ssion of sinnes and gift of the holy Ghost for those are the things the Apostle does ascertaine them by the Promise Now this Promise of remission of Sinnes and gift of the holy Ghost is either absolute and without condition or else it is only conditionall for betweene these there is no mean If absolute then the remission of Sinnes and gift of the holy Ghost were promised to all the Jewes and their children without any condition at all whether they did repent and were baptised or no but this I think no man will affirme If the Promise then was conditionall as you see it must needs be then none had right to the Promise that is to the things promised but those that had performed the condition for take away the condition of the Obligation or Promise and the Obligation ceases to be now the condition of the Promise is here clearly set by the Apostle to be if not Repentance and a being baptised in the name of Jesus Christ for if any knowes how upon good ground to divide them herein let it so be yet I am sure Repentance is Repent and be baptised c. and ye shall receive c. that is and thereupon ye shall receive c. And if Repentance was the condition of the Promise here mentioned by the Apostle then I am sure the children of these Jewes could no more have right to the Promise here made untill they did repent then the parents themselves could and consequently no more right to Baptisme upon account of the Promise then they had Which thing is so evident and cleare that I shall wonder if any rationall man shall not discerne it if he will but give his reason and judgement full scope to consider it XXXV Querie answered Here the Querist demands Whether God doth smell in the assemblies of those which he sayes judge themselves the only duly baptised persons under heaven with any such pleasure or delight as he smelleth many the Assemblies of those who are called unbaptised or are they filled with the glory and presence of God at such a rate or are there any such manifestations of the spirit there or are the powers of the world to come so active and busie in the Church meetings of the one as they are in the other Had the Querist given us to understand in what respects he speaks these things and by what he makes judgement when and when not such appearances of God as he speakes of are vouchsafed men in their Assemblies we might have knowne the better how to have satisfied his demand If he judge of the presence of God and the activity of the powers of the world to come in this case by those effects which the ministration of the Gospel in such or such Assemblies works in men in causing them to deny themselves in their worldly interest not seeking the great things of this world but being content to lose the favour and respect of men the love of relations and to expose themselves to the censures hard thoughts evill speakings reproachings revilings scoffings laughings and oppositions of men that they might approve themselves faithfull to God and likewise in causing them to seek the honour of God and good of Men in dispensing the Gospel freely and perswading all to a close and intire conformity thereto both in their drawings nigh to God in the matters of his house and worship and in their deportment and carriage towards men in common conversation I say if judgement shall be made of the presence of God with his pâ—ople by such effâ—cts as these which yet were the great tokens of the presence of his grace in the fiâ—st times of the Gospel then doubtlesse the Querist needed not to have made a question of it where these are most visible Or if he will estimate the presence of God we speak of by those glorious successes which he is pleased to give unto the meetings Ministery and endeavours of his Servants in bringing in great numbers and multitudes both of men and women to be obedient to the Faith according to the Doctrine and Order of the Gospel then I shall desire him to cast his eyes abroad in the Land and then tell us by whose hands the greatest part of those many Churches that are separated from the nationall way have been planted especially in those places where not long since scarce so much as a face of Religion was to be seene As concerning many of those of whom such Churches do consist it is very true that that which our Saviour speaks of the Ministry of the Prophets disposing and preparing a People for the hands of the Apostles and for that Gospel-mould into which they were to cast them may aptly enough be applyed to the Ministry of the Baptists in planting and building of Churches of such materialls as were in part prepared to their hands John 4.37 38. Herin is that saying true One soweth another reapeth I sent you to reap that whereon ye bestowed no labour Other men laboured and ye are entred into their labour But the Lord hath been pleased not onely to use them as his workmen to polish some living stones which were in part hewne before and for the building them up into spirituall houses putting them into the right order and way of worshipping God perfecting as to this that which was lacking before but hath also so wonderfully prospered his word in their mouthes in turning of men from darknesse to light and from the power of Satan unto God in severall the dark places of this Nation that I confesse I have not heard of the like testimony given by God to the endeavours of any other sort of men in these dayes and surely such things as these were wont to be accounted signes of the presence of the Lord with his people Acts 11.21 And the hand of the Lord was with them and a great number beleeved and turned to the Lord. Neâ—ther can it reasonably be thought that the Scriptures are as a sealed Booke among these Men whilst such effects are produced by their opening and pressing of them Well may it be indeed that the Scriptures are not dished and carved out
which men have formerly devised to make the way of the Gospel more easie and plausible as to the flâ—sh then Christ hath made it and these blots are so essentiall to Communion as that we know not how to eat of your Sacrifice and not be partakers of your Altar i.e. to hold Church-communion with you and not make our selves guilty of that which we condemne in the way of your Communion 2. As for the crime laid to the charge of this humour as out friend is pleased to call it of the Baptists viz. the breaking the Bonds of Vnity Love and Peace by which they were bound up with other Churches before it is nothing but what the Protestant Bishops underwent from the Papâ—sts when they went off from them and the Pâ—esbyterians from the Prelates and the Independents from the Presbyterians when they separated themselves from them and therefore I hope no wise man will be much startled with such scare-crowes as these in his eying a worke of Reformation or think the worse of the baptismall way because it carryes men yet a little further in reforming upon which account they are constrained to leave their friends behind that will not go with them as they themselves also have done those from whom they have departed 3. But as for estimating Christianity it selfe and acceptance with God by this despised way of Baptisme surely if any doe estimate Christianity by this onely for otherwise I hope it may beare its part and signifie its numbâ—r in the r ckoning as well as other Christian duties they are much to bâ—ame but that the Querist did ever know or hath ground to believe that any the men he speaks of much lesse all have or do make such an estimation I cannot easily conceive sure I am such a thing is far from their frequent Declaration of themselves as to this particular and therefore how duly or unduly the Querist hath coupled these poore Baptists with men of such unworthy straines and tempers as those are represented to be with whom they are compared and into whose company he hath put them for what cause he best knowes we must leave to God and sober men to judge XXXIX Querie answered 1. That Mr. Philpot spake or wrote as he thought in affirming Auxentius an Arrian to be the first and Pelagius the second that nyed the Baptisme of Children I will not deny but that he had any good ground so to think or so to say is that which I do deny for as Mr. Philpot did not speak this of his own knowledge so neither could any Author whom he must credit herein be able to affirme any such thing unlesse he had been more then a man and had knowne what and when every man in the world that discoursed these things had affirmed or denyed concerning them Besides were not Authors of Bookes in former times at least some of them men of like infirmity with severall in these times who have written and affirmed things of the Independents themselves not so much out of knowledge and judgement as out of disaffection if so are not or may not they be abused or misguided in their apprehensions that take all historicall relations and representations concerning the Anabaptists falsly so called for truth as well as they are and are like to be who accordingly do or shâ—ll credit all that is written of the Independents by men disaffected to their way Besides what credit can be given to ancient Authors hereabout when many ancient Bookes are acknowledged to be spurious and others to be corrupted by the Papists who have put in and put out in their long reign of darknesse what would best serve their interest And that which is yet more considerable is that if it should appeare by unquestionable History which for ought I could ever learne does not but the contrary that the baptising of Children had been practised in the next age after the Apostles yet unlesse it could be made appeare that it was practised by approbation of the Apostles in the Apostles times or that by some injunction it ought so to have been it would not at all be any ground to warrant such a practise now because as the mystery of iniquity did begin to work in the Apostles dayes so there was a departing in part from the purity and simplicity of the Gospel and an introducing of the inventions of men whilest it was yet but early I know saith Paul that after my departing shall grievous wolves enter in among you not sparing the flocke also of your owne selves shall men arise speaking perverse things to draw away Disciples after them Act. 20.29 30. But 2. If the Querist thinks Mr. Philpot is worthy of credit in his foresaid report though he produce no Authors may not the Authors of a Book entituled A very plaine and well grounded Treatise concerning Baptisme be rather credited in their allegation of Authors that assert the contrary to Mr. Philpot Amongst very many Authors which they produce on this account I shall instance in some few In pag. 19. of the said Book thus Tertullian in Libro de Baptismo That Infants or young Children should not be so speedily baptised and upon the saying of the Lord Suffer little Children to come unto me and forbid them not he speaketh thus Let them come when they are growne and are able to be instructed when they can learne to know Christ then may they be Christians For if youth be not so hastily to be put in trust with earthly goods why with heavenly Let them therefore know first how to desire that which is for their good to the intent that it being desired it may be given them And now I doubt not but the Querist well knowes that Tertullian lived long before Auxentius and Pelagius had a being in world and therefore by this it will appeare that Mr. Philpot was not worthy of credit in reporting them to be the first that denyed the baptising of Chiâ—dren Page 28. Erasmus in annotationibus supra 5. cap. ad Rom. Baptising of young Children was not as yet in use by S. Pauls time Roffensis contra cap. Babylon The first Rulars in their Church have used such manner of bâ—ptisme as Christ never used in his Church Dr. Eckius against the new Church orders in the upper Marquisdom and Territories of Noremburg writeth That the ordinances concerning the baptism of children is without Scripture and is found to be onely a custom of the Church Page 30. Bucerus in his book entituled the ground-work and cause c. In the Congregation of God confession of sins is alwayes the first the which in times past went before baptism for commonly children were baptized when they came to their understanding And again in the beginning of the Chu ch no man was baptâ—zâ—d received into the congregation but those that through hâ—aring the word wholly gave ovâ—r and submitted themselves to Christ And again in annotationibus super 4. Iohn So much as in
the Apostollicall writings are written of baptism is apparent that Baptism was Administred to none by the Apostles but those of whom they concerning their regeneration made no doubt Page 21. Cassander in libello de infantium Baptismo It is certain that some believers in time past have withholden baptisme from their children untill they were grown and could understand and remember the misteries of their faith yea also counselled not to administer baptism as by Tertullian and Gregory Nazianzen appeareth In same Page Zwinglius in his Book of Articles Artic. 18. In the old time children were openly instructed who when they came to understand were called Catechumens i. e such as are instructed in the word of salvation and when they had imprinted the faith in their Hearts and made Confession thereof with their Mouthes they were admitted to Baptisme Page 25. Lodovicus vives in Augustinum de civetate dei Lib. 1. Cap. 26. No man in times past was brought to be baptâ—zed but those who were come to their full growth who having learned what it concerned of their own accord desired the same Page 31. Luther in his book of Annabaptisme acknowledgeth that it cannot be proved by sacred Scripturâ— that Childrens baptism was institutâ—d by Christ or begun by the first Christians after thâ— Apostles Page 20. Rupertus Tuitienfis lib 4 de divinus officiis cap. 18. In former times the custom in the Primitâ—ve Chuâ—ch was that they adminâ—stred not the Sacrament oâ— Regeneration but only at the feast of Easter and Penticost and all the children of the Church which throughout the whole yeare through the word were MOVED when Easter came gave up their names and were the following dayes till Penticost instructed in the rules of Faith rehearsed the same by their baptism and dying thus with Christ rose again with him Page 15. Justin Martyr in oratione ad Anthonium Pium I will declare unto you how we offer up our selves to God after that we are renewed through Christ Those amongst us that are instructed in the faith and believe that which we teach them is true being willing to live accordiâ—g to the same we do admonish to fast and pray for the forgivenesse of their sins and we also fast and pray with them And when they are brought by us unto the water and there as we were new born are they also by new biâ—th renewed And then in calling upon God the Father the Lord Iesus Christ and the holy Ghost they are washed in water Note that this Author is one of the first extant after the Apostles dayes Take also a few instances of such who though borne of Christian Parents yet were not baptized till instructed in the Faith Page 16. Erasmus and Wicleuius in vita Hieronomi ex ipsis Scriptis collecta Hieronimus borne in the City Sydon of Christian Parents and brought up in the Christian Religion was baptized at Rome in the 30 yeare of his age Also Paulinus de vita Ambrosij Nauclerus Chror Gener. 13. Ambrosius borne of Christian Parents his Fathers Name was Ambrosius and his Mothers Name Marcelina remained instructed in the faith unbaptized till he was chosen Bishop of Millain at which time he received Baptism of a Catholick Priest Likewise Nauclerus Generat 14. Anno Dom. 391. Augustinus the Son of the vertuous Monica being instructed in the Faith was baptized when hee was about 30 yeares of age at the Feast of Easter Moreover Idem Generat 14. Constantinus the Emperour born of Helena the Christian Queen was by Christian Priests converted to the Faith and was baptized by Pope Silvester Historia tripartita lib. 1. Bibliorum de Trinitate Theodosius the Emperour borne in Spain his Parents being both Christians was even from his youth instructed and educated in the Catholick Faith who faling sick at Thessalonia was by Achalio Bâ—shop of the City baptized and thereupon recovered of his sicknesse Page 21. Pontius the Son of Markus a Christian was Catechised and instructed in the Christian Religion and afterwards was baptized by Pontiano the Bishop Page 22. Nazarius the Son of a Christian woman called Perpetua imbraced and followed his Mothers Religion even from his tender age who being Catechised instructed by Lino the Pope received also Baptism Also Tecla and Erasma Daughters of Valentinian a Christâ—an of Aquilea were in the dayes of Nero the Emperour instâ—ucted in the Faith by their Father and brought up in the Feare of God who being Catechised by Harmagora were baptized in a running water And now let the Reader judge whether these Testimonies against the practise of baptizing Infants of old have not much more in them and are worthy of much more credit theâ— Mr. Philpots Testimony for it together with Austin and Ierom to help him XL. Querie answered 1. Whether faith or the profession of Faith be the only or best ground whereon to build a Baptismall administration we shall not need to dispute it is sufficient that accordiâ—g to Scripture it is such a ground as without which baptism was not administred to any that we can finde in the Apostles dayes and therefore we say neither ought it now so to be 2. If the Querist thinks that the Apostles did insist upon believing or a profession of believing in such men and women as were baptized by them onely for want of better grounds as supposing there were better to be had let him but prove it and I will think so too Or else for my part I think they had no reason to expect better then those which were every way sufficient or then such as God had appointed for that puâ—pose or if God did appoint any oâ—her why does not the Querist produce us a copy of that order or Appointmâ—nt of God 3. The Querist puts the Question whether Faith or a Profession of Faith in order to Baptisme were insisted on meerly as or because such in their absolute or possitive nature or whether not rather in respect of their relative natures and properties To which I answer that for my part I am of the Querists minde as unto this that it is altogether irrationall yea indeed I thinke a thing so irrationall as never entred into any mans head to thinke that Faith or a profession of Faith should be required of men in order to Baptisme simply for Faith sake or meerly for profession sake 4. But though we are not so absurd as to hold Faith necessary to Baptisme only for faiths sake yet it does not follow that then we must needs hold with the Querist that Faith is no otherwise or in no other respect to be insisted on as nâ—cessary to Baptisme but onely as it is Significative or Declarative unto the Baptizers and others of the happy estate of those in whom Faith is as being persons in the Grace and Favour of God For if persons being in a happy condition as touching Gods love to them be not the adeqâ—ate reason why he wouâ—d have them Bâ—ptizâ—d then the knowlâ—dge