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
Eâ—glish Liturgy about 1549 the Form of Worship and Administration of the Sacraments with all their Rites and Ceremonies were held forth in the English Liturgy as it was translated out of the Latin Mass-Book concerning which we have this account from Mr. Fox in his Martyrology p. 1499. That in the Rising in Devonshire upon the translating the Latin Mass-Book into English the King writes after this manner to quiet them viz. The English Service translated out of the Latin Mass-Book As for the Service in the English Tongue perhaps it seemeth to you as New Service when indeed it is no other but the Old the self same words in English which were in Latin saving a few things taken out so fond that it hath been a shame to have heard them in English as all they can judg that list to repeat the truth And if it was good in Latin it remaineth good in English for nothing is altered but to speak with knowledg what was spoken with ignorance c. Wherein the Time Order Manner and Ceremony of Baptizing of Infants is directed and enjoyned with all the Rites appertaining thereto In the said Service-Book in the Rubrick before the Catechism it is said That Children being baptized have all things necess ry for their Salvation and be undoubtedly saved And therefore after Baptism the Priest must say We yeeld thee hearty thanks that it hath pleased thee to regenerate this Infant with thy Holy Spirit And the Child is afterwards to be instructed when he comes to understanding to say That therein he was made a Member of Christ and a Child of God and an Inheritor of the Kingdom of Heaven Just comporting length and breadth with Pope Innocents first Canons In the 27th Article of the Church of England 27. Article of the Chuâ—ch â— England it is said That the Baptizing of young Children is in any wise to be retained in the Church as most agreeable to the Institution of Christ made in Q. Eliz. time 1562. In the Scotch Service-Book Scotch Service-Book imposed in the begining of the late War it is said That as oft as new Water is put into the Font the Priest shall say Sanctifie this Fountain of Baptism Oh thou which art the Sanctifier of all things The Directory Directory in the Parliamenâ—s time leaves out Gossips and signing with the Sign of the Cross changes the Fonts into Basons And the Parliaments Ordinance May 2. 1648. made it Imprisonment to affirm Infants Baptism unlawful and that such should be Baptized again Mr. Marshal informes us out of Phocius p. 3334 That some of the Greek Churches have Laws That whatsoever baptized Person refused to bring their Children and Wives too to be baptized should be Anathamatised and punished also The wicked Decree of Zurick At Zurick as Dr. Featly tells us out of Gassius p. 68. The Senate made an Act That if any presumed to Rebaptize viz. to baptise any that had been baptised in their Infancy That they should be drowned and that at Vienna many for Baptizing such were so tyed together in Chains that they drew the other after him in the River wherein they were all drowned And that at Roplestein the Lords of that place Decreed that such should be burnt with a hot Iron and bear the base Brands of those Lords in whose Lands they had so offended And p. 182. out of Ponton Catalog through Germany Alsatia and Swedeland many Thousands of this Sect who defiled their first Baptisme by a second were baptised the third time in their wn Blood CHAP. III. Wherein the Erroneous Grounds both as to fabulous Traditions and mistaken Scriptures upon which Infants Baptism hath been both formerly and laterly founded is made manifest THe First and Principal Ground that hath been asserted for this practice hath been Ecclesiastical and Apostolical Tradition or however as hath been said the Scripture is so silent in the Case yet the clear full and uninterrupted Tradition of the Church makes up that defect to which the Church of Rome and some others have adhered Though many Protestants since the Reformation have chose to flye to some Consequential Arguments deduced as they suppose from the Scriptures to justifie the same Both which in this Chapter are brought forth and duly weighed in the Ballance of Truth The First we shall examine is the point of Tradition and therein do these two things Shew that it hath primarily been asserted to be the ground thereof Secondly The insufficiency of the Authorities that have been urged to prove the same Tradition the principal ground of Infants Baptism That Tradition hath principally been leaned upon as the main ground of the Practice you have the following Instances Austin Austin tells us That the Custome of our Mother the Church in Baptizing little Infants is not to be despised nor to be judged superfluous nor to be believed at all unless it were an Apostolical Tradition Lib. 10. de Gen. c. 23. And again in his 4th Book against the Donatists 24 Chap. saith That if there be any that do inquire for a Divine Authority for the Baptizing of Children Let them that know what the Universal Church holds nor was instituted in Councils but alwaies retained is most rightly believed to have been delivered by no other than Apostolical Authority Chrysost Chrysostom saith That Infants ought to be baptized as universally received by the Catholick Church to take away Original Sin Mag. Cent. 4. Bellarmine Tom. 1. L. 4. c. 2. saith That the Baptism of Infants is an Apostolical Tradition not written because saith he it is not written in any Apostolical Book though written he saith in the Books of almost all the Antients And which Tradition of the Apostles saith he is of no less Authority with us than the Scriptures In the Council of Trent Council of Trent after they had in the 5th and 7th Sessions made those Canons about Infants-Baptism before mentioned do conclude That their Traditions touching the same should be received Pari Pietatis affectu with the same pious affection with the Holy Scriptures as you have it p. 144. In the Council of Basil Council of Basil in the Oration of the Cardinal of Ragusi It is asserted That in the beginning of this Sacrament of Baptism they only were to be baptized who could by themselves answer Interrogatories concerning their Faith And that it was no where read in the Canon of Scripture that a new-born Infant was baptized who could neither believe with the Heart to Justification nor confess with the Mouth to Salvation Yet nevertheless saith he the Church hath appointed it Eckius Eck us against the Lutherans writes That the Ordinance concerning the Baptism of Children is without Scripture and is found to be only a Custome of the Church And in his Enchiridion calleth it a Commandment and Ordinance of Man and that it is not to be proved out of the Holy Scriptures A great Papist lately in
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
Lord that hath so long lain under so much obloquy and reproach and been buried under so much Antichristian Rubbish in these Nations There are two material Objections that I conceive it will be necessary to obviate viz. First That Concerning the German Anabaptists Tâ—e miscarriages of the German Anabapt examined and the reproach from thence reflected upon the way removed And Secondly Concerning some of the Waldensian Confession th◠〈◊〉 seem to own the Baptizing of Infants To the first What has been more frequent in these latter Times then to reflect some grosâ— miscarriages of some that went under the name of Anabaptists in Luthers days upon the whole profession ever since To which I would say these few things That take it for granted that things were so 〈◊〉 matâ—â—â— of Fact that many Anabaptist did prove foâ— horribly wicked aâ— Spâ—â—hantiâ—s Slâ—â—den Osiander and others do report yet how unreasonable and uncharitable would it be to render all the people either in those times or since to be such Persons also and to judge an Error in the Principle from the Error in Conversation of some that have profest it for by the same Rule may not the purest State of the Church both in the Old and New Testament be sensured and judged who had their Chora's Judases and Diatrophes amongst them But that others that owned that Principle were Men of another Spirit both in that as well as former and latter times you have most ample and authentick Testimony from their greatest Enemies witness that honourable Caracter that Rainerius the bloody Inquisitor gives of them in those days P. 14. of those in France Cassander Bellarmine Anabaptists well reported of and Baronius P. 22. of those in Germany Mr. Baxter himself one of their severest Enemies in these Nations yet hath done himself and his opposites that Right as to witness to the Innocency of their conversation which you may please to read in his own words in his Book called the Defence of the Prin. of Love P. 7 viz. That 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 And I know as good and sober men of that mind as of theirs that are most against them and that he once motioned Tearms of Concord to the Anabaptists and was in as hopefull a way for peace with them as with most others And in his late large Book called a Christian Directory he is pleased to say P. 827. That Anabaptists may not only be admitted to Church Communion but may be tollerated in their practice also 1. Because they agree with us in all Points absolutely necessary to Communion 2. That the Ancient Christians had liberty either to Baptize on to let them stay till Age as they thought best And therefore Tertullian and Nazianzen speak against hast And Augustine and many Children of Christian Parents were baptized at Age and if so what greater Argument against Apostolical Tradition And 3. That the Controversie is of so great difficulty that is in all such Cases none that differ be tollerated we may not live together in the World or Church but endlesly excommunicate or persecute one another But in the next place I think it will not be unnecessary being upon this Point to give you some account from the best Authors of the matter of fact it self that has occasioned so much blunder in the world The Rusticks War concerning which you must understand there are two things especially reflected upon viz. First those many insurrections and disturbances that happened in Isuria and Sweâ—ia by times for the space of 22. yâ—â—rs viz. from 1502. to 1525 called the Clowns or Rusticks War wherein Munzer and several other Anabaptists were concerned in Luthers time And the other those horrible thing that are spoken of to have been in the City of Munster in Westphalia from the years 1532. to 1536. by Jâ— a Layden Mathias Gniperdoling c. As to that of the Clowns War Baronius I find in Baronius's Annals that in the year 1502. there was a Conspiracy of Husbandmen against the Bishops and Canons which was called the Rustick League which began from two Rusticks of which Conspiracy the principal Article was That they should shakâ— off every Yoâ—e and in imitation of the Helvetians should recover their liberty Which beginning sâ—ith Osiaâ—der Cent. 16. P. â—â—4 were the â—â—â—ludiâ—m of that great sedition of the Rustickâ— which was in its vigour 1525. Gnodol Gnodoliuâ— â—n his History of the Rusticks in Germany in the year 1525. Lib. 1. saith That in Sweâ—â—â— where they first began they did openly signifie that they were not Gospellers nor did flow together for the Gospels sake Vpon the account of Civil and Religious Liberty but because of Exactions The first Boars that rose were against Count Lyâ—siâ—â— to whom after an infinite number of Rusticks did joyn themselves crying up Gospel-Liberty after as well as Civil in both which they were so opprest by their Lords and Bishops which Spanhemius himself in his Diatroâ—e Misteria referâ— to Luthers Book of Christian Liberty as the occasion taken by them Bish Jew Bishop Jewel in Defence of the Apology of the Church of England Part 4. Chap 1. Diviâ—â—â—nâ— to Harding to his upbraiding the reformation saying What became of the Hundred Thousand Boares of Germany consumed by by the Sword of the Nobility for that their Sedition and Rebellion answers him thus The Boares of Germany of whom you speak for the greatest part were Adversaries unto Luther and understood no part of the Gospel but conspired together as they said against the cruelty and tyranny of their Lords as they had done 22. years before in the Conspiracy called Liga Sotularia the partners of which Conspiracy had for their word the Vergin Mary and in honour of her were bound to say five Ave Maries every day Papists as well as Protestants ingaged in the Rustick War and touching those latter Rebels Luther writ against them It is true Munzer was a busie man in Thuâ—ingia and stir'd up the People disposed to tumults by reason of oppression Osiander Osiander gives us in the 16 Century P. 36 37 c. the Twelve Demands of the Rusticks comprehending their Civil and Spiritual Liberties wherein people of all perswasions concerned themselves which was no other then their Neighbours the Switzers had successively undertaken before them And had Geneva where they did the like or any of the famous Men amongst the Cantons miscarryed in their attempt they and their Religion too might have fallen under as much obloquy as the chiefest of those people did in their defeat which the Papasts you find nevertheless do reflect upon the whole Reformation and that upon as good grounds as the Protestants have since reflected upon the Anabaptists because there were some of their perswasion
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
For if from â—ne Baptism Ephes 4. Christ would oblige and engage us to Vnity Let it not be thought strange that from a Baptism so different from Christs such Differences and Divisions should flow For as one ingeniously observes That as it happens to Travellers when they are out of the way one conjectures he should go this way another that and sometimes at hot Disputes and Contentions about it and in the contest many By-wayes are attempted Yet still the further they go the more they are out of the way till they can come to the true Road again So it hath been with the Baptisers of Infants they are faln into many New Devices to maintain it which hath occasioned many hot Contests Breaches and Divisions amongst themselves whose principal Arguments and Scripture Pretences for the Practice you have here also Examined and Answered The Antient Waldenses you find here from good Authority were great Assertors of this Primitive Institution of Believers Baptism and faithful Impugners of Infants as a Human and Antichristian Tradition and Invention And is it not very strange that the Protestants who pretend to derive their Succession from them should so much degenerate in so principal a Foundation and give thereby so much advantage to the Common-Enemy to reproach their whole Separation For since they assert but two Sacraments in opposition to their Popish seven how lamentable is it that by this deviating from this Primitive Rule and Patern they should so miserably differ in both but more especially in this of Baptism Object 1 But it may be objected That if the business of Believers Baptism be a thing so clear as you would make it how cometh it to pass that so many learned and pious men so many fearing God both Men and Women should so zealously and conscientiously cleave to such a piece of Error and Darkness in Sprinkling their Children whilst so few in comparison do embrace this great Truth of Baptizing Believers Answ In answer to which Enquiry I present the following Considerations for Satisfaction viz. 1. That the Wisdom and Grace of God may more appear that many times Reveals his Truths to Babes and weak ones which he withholds from the wise prudent to prevent boasting and that no flesh should glory in his presence and to fulfil his holy good Pleasure who opens Hearts and Ears and gives Vnderstanding as seemeth him good 2. To demonstrate that great Truth That as Gods People went into Mystical Babylon gradually that Iniquity prevailing by Steps so must their coming out be some at one time and some at another as they came out of Literal Babylon Therefore hath it been that some Ages have recovered much of the Doctrinal part whilst yet they have been very corrupt in Discipline and held fast many Dregs of Antichristianism as Luther and many of these Reformers that under their zealous pleading for the Doctrine of Justification against Popish Merits c. yet held fast Images in Churches and Consubstantiation and many other things And again many that have got light in the Discipline have yet been very corrupt in Doctrine if not in Manners Many having recovered the Form of Godliness that have not lived up to the Power and on the contrary many who have lived much in the Power of Godliness and holy living that have been zealous opposers of the Right Form And as to that of Discipline how Gradually hath it got Ground sometime in the Negative opposing false Worship and Superstition sometime in the Positive part some Age getting and recovering one piece some others another as for instance How zealous have the Protestants been in opposing Popery in one Age and yet as zealous opposers of any further Light that sprang up in the next And again how zealous the Puritans and Non-conformists were in opposing the Hierarchy and Prelacy and yet as zealous opposers of a further Reformation as to Church Order and Discipline according to Christs Pattern Oh what a strange thing was Independency among many holy zealous and learned Men a few years since and how few were there that stood up to assert it But especially what a monstrous prodigious thing was Anabaptism 3. Another Reason mâ—y be from the inconsiderable Persons as to Gifts Parts Learning Worldly Power and Greatness that have been in the Profession and Practice of it few but the Poor having embraced it 4. Another from the Contemptibleness of the thing it self in the Administration thereof being calculated not for the Meridian of fleshly Wisdome or shew but the quite contrary yet exceedingly accommodated to further Grace Humility Mortification Self-denial to encrease Faith Love Holiness c. 5. An other may be from the Reproaches and Slanders cast upon the Professors thereof or real Falls and Scandals of those under it who may be suffered to fall for the offence of others that seek it for it is said That offences must needs be Matth. 18. 6. And lastly to instruct Humility in all attainments having nothing but what we have received and therefore to exercise Tenderness and Compassion to those that differ knowing that he which is first may be last and he which is last may be first Object 2 But why have you so many Quotations from Paedobaptists As though it were probable That men that so much oppose your Practice would advantage you by their Assertions if truly urged Answ 1 Answ 1. To which I would reply That it must be granted that there needs no better Testimony than the Confession of Parties themselves and herein I conceive there is enough from their own Pens to contradict and condemn their own and to justifie our Practice in every part thereof And if they have injured themselves by their acknowledgments it will be their parts to shew their own Mistakes or to reconcile if they can their Contradictions Answ 2 2. It is not so much from the force of the Authorities as the strength of the Reason urged by them that they are produced not that any new thing is brought forth by them that hath not been offered by some of our own But Arguments from some Persons of Note among themselves prevail forty times more than the very same from persons they have a prejudice against And therefore Paul quoted thei ownr Poets Acts 17. Answ 3 And 3ly By how much they are against the Truth in their Practice by so much the power and Providence of God may appear so to make their own Pens and Tongues to fall upon themselves witness what more especially is quoted from Mr. Baxters Right to Sacraments and Dr. Taylors Plea for the Anabaptists in his Liberty of Prophecy Object 3 But is it possibly to be imagined that Mr. Baxter that hath been esteemed the great Maulâ— of the Anabaptists should make Assertions so much in Contradiction to his former Positions Hath he then changed his mind and revoked his former Apprehensions Answer Answ That he hath made all these Assertions and many more to the same purpose his
Commandments p. 854. That the Ancient Church-Custome of Worshipping towards the East was not to be condemned p. 877. 2d Original Sin That there is a Secondary Original Sin besides that from Adam p. 822. But lest I should tire you with Instances I must refer you to that great Book it self hoping though that some judicious hand may ere long furnish you with a more exact Collection of these things with some Animadversions also to antidote the Poison of them lest with the good things in the Book tending to promote Vertue and Morality the Antichristian Infection be taken in also so destructive to Christ's Institutions Oh! Was ever the like yet heard from any Protestant-writer so to palliate if not to justifie such abominations and that at this time-a-day too in the midst of the fears of Popery by such endeavours not only to Reconcile us to so many of the Idolatrous Popish names so long spued out as Altar Priests Sacrifices c. But so many of their things also yea and those too wherein so much of the Heart and Life of their Religion consists viz. not only their Baptism that Foundation-stone though attended with so many impious and blasphemous Circumstances as the following discourse makes manifest But their Ministry also those Locusts and Frogs that come out of the Bottomless-Pit the top-stone of their Building But that which is most to be admired therein is his Plea for the validity of their Ordination by the Pope though Antichrist himself Because he doth not Ordain them as Antichrist but as God viz. as Christs Vicar in the Name of Jesus As though the aggravation of the thing wherein the Mystery of the Iniquity Antichristianisme and great Blasphemy lies should be urged for its extenuation and to enforce its validity For by the same Argument are not all their cursed Idolatrous Rites and Ceremonies to be vindicated with all their Blasphemous Bulls and Bloodiest Inquisitions and Massacres that have been imposed and perpetrated by the Popes Authority who never did them as Antichrist but in the Name of Jesus Christ and to promote his Service and Interest And if this be a good Argument for the Popes why not for the Turks Ministers also the Mufti being not Ordained from Mahomet as a Blasphemer but as the greatest Prophet of God And could not Jeroboam have pleaded much of this kind for his Calves as Mr. Ainsworths Arrow against Idolatry very excellently upon the point reasoneth which yet nevertheless would not excuse him and his Adherents for their worshipping the Devil therein nor deliver them from all the wrath and vengeance that followed them for the same But alas Whereto will not men run left to themselves who leave the Word for their Rule to embrace the Traditions and Inventions of men Oh! were not those twenty Queries In his 2d Admonit p. 142. so much against the self-evidencing Authority of the Scriptures in favour of Tradition a hainous provocation to say no more of them And not only so favourable to their Ministry but so many of their Ministrations also of Bowing Kneeling Musick Homilies Apocrypha Vows Holiness of Days Times Places yea even Images and Crucifixes also And as though by a Monkish zeal and confidence and some sweet pretensions to Brotherly Love Peace and Moderation with the Legerdemain of Fallacy and Quiddity and as Rutherford calls it unwashen distinction we were at last to be Trapan'd into Popery and perswaded to lick up all the vomit again And thereby to creat to himself the honour of being as the great Dictator so the great Reconciler of the World and to do no less in the atchievement than to reconcile Christ and Antichrist God and Belial Heaven and Hell And is there not ground from hence to cry out with the Prophet Be astonished O ye Heavens at this and be ye horribly afraid And admiringly to say Is not this one of God's wonders we are to marvel at mentioned Isaiah 29.13 14. Forasmuch as their Fear towards me is taught by the Precepts of Men. Therefore behold I will proceed to do a marvellous work among this People even a marvellous work and a wonder For the wisdom of their Wise men shall perish and the understandinâ—â—f their Prudent men shall be hid and surelâ— their turning things upside down shall be esteemed as the Potters clay with 1 Cor. 1.19 For I will destroy the wisdome of the wise and will bring to nothing the understanding of the Prudent Where is the wise Where is the Disputer c. And as to those other Quotations that are so often cited from Dr. Taylors Liberty of Prophecy I know it is usually said That what he wrote therein was not his own Judgment but done on purpose to set the Parliamentarians together by the ears in taking so much the part of the most hated Sect amongst them To which I would say That surely Dr. Taylor had the Reputation of a person of more Integrity Conscience and Honesty than so egregiously to prevaricate in the things of God Yet if that really was his design in bringing forth so much Truth with such fulness of Demonstration though in guile envy and deceit we are yet therein to rejoyce as saith the Apostle Phil. 1.4 And the more also to magnifie the Power Wisdome and Grace of God so to take the wise in their own craftiness and that can make Balaam himself that designs to curse his People to bless them altogether Object 4 But why do you take so much pains and Quote so many Authors to prove Believers Baptisme who ever denied it For is it not all along urged that Pagans and Infidels should not otherwise be Baptised but upon Profession of Faith and that the Children of Christians if not baptized in Infancy should be baptized upon Profession of Faith Answ To which I Answer That the Arguments in the first Part are not so much to prove that Believers professing Faith are to be Baptised but that they only are so to be and not others And that the Authors that are produced to prove Believers Baptism whether from the Commission Order or Ends thereof do also by Substantial Arguments conclude against the Baptising of any other and so necessarily by their own Grants exclude ignorant and Vnconverted ones And besides as so many of themselves acknowledg the Catechumens were not only the Children of Heathen but of Christians also and such too as were born to them after their Christianity witness those many instances given in the Fourth Century and by Mr. Baxter himself And as for Baptising Professors whether the Children of Pagans or Christians we ask no more Because Sprinkling of Infants as by many Arguments you 'l find is a meer Nullity no Baptism if not worse than none as you 'l find made good An Ordinance being so prophaned and the Name of God taken in vain where neither true Matter nor right Manner is observed Object 5 But it may be said and I have already met with it To
most eminency viz. his Hierarchy of Angels wherein you have the Orders Ranks Dignities Names and Offices of the Angels and Archangels a profound piece no doubt The other his Ecclesiastical Hierarchy wherein the Consecrations Orders Offices and Ranks of the Inferiour Angels viz. the Priests Friers Monks Bishops Arch-bishops and Popes are methodically treated and handled as also divers Rites and Ceremonies discussed amongst which that of Infants-Baptism is asserted to be an antient Apostolical Tradition which he declares he received from his Prafectors together with various Ceremonies that according to like Apostolick Authority are confirmed as an Appendix thereto viz. Gossips or Sureties Chrysme or the Anointing Cream Exorcisme or Sufflation viz. a blowing used in Baptisme whereby the Devil was to be blown away Consignation or the signing the baptized with the Sign of the Cross Confirmation or Bishoping the Baptized Children afterwards to compleat his imperfect Baptism by laying on of Hands Albes or white Garments for the Baptised Baptisterions or large Fonts to be placed in the Temples Altars also for the Eucharist and several other things which he affirms to have been in use in the Apostles days And this is one of the first Authorities that Father Bellarmine and others of them give us for the proof of this Apostolical Institution and which must be received with equal Authority to the Holy Scriptures and a very convincing one no doubt concerning which though if there was nothing but the bare Repetition thereof it may sufficiently detect the Cheat the lies being so gross so ill made and laid together that every common understanding may easily perceive the juggle For how absurdly ridiculous is it to say that Paul or his Praefectors should acquaint him that it was an antient Apostolical Tradition if it had been true Paul might have told him it had been new but by no means in those days an old Apostolical Tradition And to tell the world of Baptisterions and Altars in Temples when no such things as Temples for Christian Worship for above 200. years after And also of those other impious fooleries that were not known nor heard of for some Ages after so strangely by Gods Providence were they infatuated to come forth with such ridiculous madness to detect their own folly And to testifie that this was to be that Interest that should appear with all deceivableness of Unrighteousness Which horrid Cheat you have very convincingly discovered and detected by many Learned Men besides those already mentioned Page 110 in the first Chapter You have he Magdiburgenses Cent. 1. L. 2. p. 625 626. and Cent. 4. p. 420 554 and 1129. Also by Perkins Reynolds Rivet proving by many Arguments it was wholly spurious and supposititious and that it could not from many considerations be written by the ingenuous Contriver till the fourth or fifth Century that none of the Church-writer in those times took any notice of it and that Austin himself went not higher than Origen And which wretched Forgery is excellently detected in 39 Arguments by the Learned Dailly a late renowned Protestant-writer in France in his Book called de Scriptis A Second Proof leaned upon to verifie the truth of its Apostolicalness is that of Justin Justin Martyrs Martyr Responses Responses especially to the 56 Questions before mentioned Page 111. and Chap. 2. which many of the aforesaid Authors do learnedly detect to be spurious also as Perkins Rivet and others yea and many of the very Papists themselves do disown the same as ridiculous forasmuch as Origen and the Manichees are mentioned therein that were not in being for so long time after And concerning which Responses M. Baxter Mr. Baxter himself in his plain Scripture proof P. 155. is pleased to tell us That as to that of Justin Martyrs to the 56th Question He would not insist upon it because though the place be most express for Infants Baptism for when the Friars hand was in he could do it to a hairs breadth and the Book antient yet that it was either spurious or interpolate A Third antient Proof urged in Confirmation hereof is the Decretals and Institutions of several Popes in this 2d Cent. viz. Pope Clement P. Clem. for Chrysm Consignation and Confirmation Secondly Pope Hyginus P. Huginus for Gossips Chrysm and Dedication of Churches upon whose Authority Mr. Baxter layes so much stress that he Prints it in the front of his Scripture-proofs amongst other of the Antients and boastingly calls for as good proof from Antiquity against Infants-baptisme concluding that Gossips could not be but for Infants-baptism Though the words out of Gracian as L. Osiander gives them are otherwise Cent. 2. L. 2. C. 5. viz. In Catechisme in Baptisme and in Confirmation if necessity require there may be one Surety or Gossip as usually rendred Infants being not so much as mentioned having it seems Gossips as hereafter you will find in other Rites as well as in Baptism and for Men and Women as well as Children Thirdly Pope Victor P. Victor for confining Baptism to Easter Fourthly Pope Pius P. Pius for Baptisteriâ—ns The spuriousnes of all which Decretals is learnedly by Osiander Perkins Rivet c. detected And to whom I shall adde what I find in Mr. Fox Mr. Fox in his Martyrology Vol. 1. P. 75. who speaking of these Decretals saith judiciously if not prophetically viz. Most lamentable it is that the falsifying of such trifling Traditions under the false pretences of Antiquity either was begun in the Church to deceive the People or that it hath remained so long undetected For saith he I think the Church of God will never be perfectly reformed before these Decretal Constitutions and Epistles which have so long put on the vizard of Antiquity shall be fully detected and appear in their colours wherein they were first painted And concerning which the Magdiburgenses Magdib very excellently Cent. 2. p. 111. That if it should be taken for granted that all this was true as is expressed in these Decretals of these Roman Bishops then what could be more certain than that even now the Mystery of Iniquity began to work in the Church of Rome in their so corrupting and contaminating the simple Form of Baptism concerning which nothing is so much as mentioned of in any other Church The next Testimony that is alledged for Authentick proof in the Case is that of Origen in the Third Century Origen's Testimony examined and of which there is so much stress laid by Austin and others for from him saith Dr. Taylor he only had his proof of Apostolick Tradition for as yet it seems the former Testimonies had not seen the Sun his words are these taken out of his fifth Book in his Homilies upon the sixth Chap. of the Rom. viz. The Church received a Tradition from the Apostles to give Baptism to Children But whether this Testimony ought any more to be regarded than the former let these following Considerations
Elder when they learn when they are taught why they come let them be made Christians when they can know Christ Secondly From the weightiness of the Ordinance which ought not to be trifled with For saith he they that do understand the weight of Baptisme will rather fear the attaining it then the deferring it Thirdly From the sinfulness of such a Practice So rashly saith he to give such Holy things to Dogs and to cast such Pearls before Swine and so headily to partake of other mens sins Fourthly From the absurdity of it To refuse to commit Earthly and Secular things to their trust by reason of their incapacity and yet to commit to and intrust them with Heavenly and Spiritual things Fifthly From the folly of exposing of Witnesses Who by death may not only frustrate their Promises but be disappointed through the evil disposition of them they so largely undertake for Mag. Cen. 3. c 6. 125. Sixthly From the consideration that the Adult were the only proper Subjects of Baptisme because saith he Fasting Confession Prayer Profession Renouncing the Devill and 〈◊〉 Works is called for from them Coron Mil. 124. The Witness Born by the Donatists THe second we shall mention is the Witness that the Novations and Donatists gave against it 2. Novations Donatists Austin as Austins 3. and 4. Books against the Donatists doth demonstrate wherein he manageth the Argument for Infants Baptisme against them with great zeal enforcing it by several Arguments but especially from Apostolical Tradition and cursing with great bitterness they that should not embrace it And therefore Osiander Osiander in his Epit. Gen. 16. P. 175. saith That our modern Anabaptists were the same with the Donatists of old And Fuller Fuller in his Ecclesiastical History l. 5. p. 229. saith That the Anabaptists are the Donatists new dipt And in farther Confirmation thereof Pope Innocent I. the first Institutor and Imposer of Infants Baptisme did banish thâ—â— People called Cathâ—ri out of Rome as Socrates Socrates l. 7. c. 9. We put the Donatists and Novations together because they did so well agree in Principle Cryspin as Cryspins French Hist P. 17. out of Albaspinaus upon Optat. Milevitanus Observat 20. telleth us saying That they hold together in the following things viz. First For purity of Church Members by offering that 〈◊〉 ought to be admitted into Churches but such as were visibly true Believers and reâ—â— Saints Secondly For the purity of Church-Discipline as the Application of Church Censures and keeping out such as had Apostatised or scandalously sinned Thirdly They both agreed in asserting the Power Rights and Priviledges of particular Churches against Antichristian incroachments of Presbiters Bishops and Synods Fourthly That they baptized again those whose first Baptisme they had ground to doubt Eckbert Eckbertus and Emericus two great opposers of the Waldenses for denying Baptisme to Children as afterwards you 'l find do assert That the new Cathari or Puritans which they called the Waldenses do conform to the Doctrine and manners of the old Cathari viz. the Nâ—vations And Paul Perin Perin in hâ—s History of the Waldenses tells us That the Fratricelli or little Brethren another name given to the Waldenses were time out of mind in Italy and Dalmatia and were the Offspring of the Novations persecuted and driven from Rome about 400. and why for their purity in Communion were also called Cathari And as for Cassanders Reason in his Epistle to the D. of Cleve why the Donatists did not disown Infants Baptisme mentioned also by Mr. Gâ—bbâ—t I conceive hath no weight at all in it viz. because the 6 Council of Carthage decreed That all that returned from the Dâ—natâ—â—â—s should be received â—â—to the Catholick Church without Rebaptisation thâ—â—gh â—aptized in Infancy which is bâ—◠〈◊〉 supposition at â—â—st that they might be baptized in Infancy oâ— they might not and câ—â— signifie nothing against all the former Evideâ—â—â—â— â—bjeâ—â—s But the Nâ—vations and Doâ—â—â—isâ—s were by Popes and Councels adjudged and dealt with as Hereticks Answ So were the Waldenses as you 'l hear none more and so have â—een the Christians in all aâ—es therefore all that have heen so Censured ought not so to be esteemed Paul himself tells us That in the way they called Heresie so worshiped be the God of his Fathers And indeed what part of the purest Gospel way and worship has escaped this Censure Neither doth is follow if Christians should erre or mistake themselves in some things that therefore they must be rejected as Hereticks in others I could enumerate several gross errors and mistakes of Austin himself their great opposer as they are â—â—corded amongst his Navi mâ—st be therefore be esteemed 〈◊〉 Heretick But as to the Novaâ—â—us and Dâ—natists so much one in principle and praâ—tiâ—e however adjudged by Popes and Councils I 〈◊〉 find they 〈◊〉 other then a very Holy Peoplâ— â—â—â—â—cially the Novations whose great Crime was that they prest after purity in worship and to separate 〈◊〉 you have heard from Antichristian defilement therefore called Puritans or Cathari concerning whom Socrates Scholastious speaks so honourably and so largely vindicates from the Calumnies cast upon them defending them to be a holy zealous sincere faithfull People The Witness born by the Ancient Britains THe next we shall mention 3. Britains is that witness we find born by the Old Britains of whose Antiquity and Purity in Christianity you have a more particular account in the following History who having as you will find received the Christian Doctrine and Worship from the Apostles time did entirely keep thereto cleaving to the Scriptures utterly renouncing all Romish Traditions and Superstitions especially the Remains of them that after the Roman and Saxon invasions inhabited Wales to whom Austin the Monk the â—â—gate of Pope Gregory about the year 604. did address in two Assemblies that he procured upon the Borders of Wales to engage them as he had done many of the Saxons to embrace the Romish Rites especially in Christening Children and keeping Easter But in as much as they utterly refused to be seduced by him therein he not only threatned their ruine but accomplished the same in a short time after Concerning which Mr. Fox Fox in his Martyrology P. 153 154. 1. Part tells us That Austin having charged them to Preach with him to the English and that they should among themselves form certain Rites and Vsages in theer Church especially for keeping their Easter Tide and Baptizing after the manner of Rome and for which he quotes Bede Polichron Huntingdon Jornalenses and Jeff Monmouth and Fabian Fabian 5. Part Ch. 119. c. Fabian expresseth himself thus Fol. 125. Part 5. viz. Then he said to them since you will not assent to my Hosts generally assent you to me especially in that things The first is that you keep Easter iâ— dâ—â— form and time as it is Ordained The second that you give Christendome tâ—
Children And the third that you Preach to the Saxons as I have iâ— hâ—â—â—â—ed you And all the other debate I shall sâ—ffer you to amend and reform amongst your selves but saith he they would not thereof To whom then Austin spake and said That if they would not take Peace with their Brethren they should receive War with their Enemies And if they disdained to Preach with them the way of Life to the English Nation they should suffer by their hands the revenge of Death and which Austin accomplisheth accordingly by bringing the Saxons upon them to their utter ruine as you will hear afterwards at large And thereupon saith Fabian That Faith that had endured in Britain for near 400 years became near eâ—tiâ—â—â— through all the Land And that the Churches in Britain did oppose the baptizing of Infants and assert and practice that of Believers is farther manifest by these following Arguments 1. Because as you 'l find in the Historâ— that they received the Scriptures thâ— Câ—â—istiaâ— Faith Doctrine and Discipline from the Apostles and Aâ—â—â—tick Churches who had no such thinges the baptizing of Infants amongst them as you have largely heard 2. Because it appears they so fully prâ—â—ed and faithfully adhered to the Scriptures both for Doctrine and Discipline wherein no such thing is to be found as also you have understood and as is confest 3. Because they did so vehemently reject Humane Traditions in the Worship of God especially all Romish Innovations Rites and Ceremonies this 〈◊〉 before undeniably appearing to couâ—e from Romes Ordination and Imposition 4. Because Constantine the Great the Son of Constance and the famous Helena both eminent Christians born in Britain in the year 305. was not baptized till he was aged as before a clear proof that the Christians in Britain in those days did not baptize their Children 5. Because of the Correspondency and Vnity that were betwixt the French Christians after called the Waldenses and them who had Colledges like them communicated in the Ministry with them both in preaching and baptizing viz. Germanus and Lupuâ— two famous French Men sent for to help against the Pelagian Herisie who were not only usefull and serviceable to suppress that error but were Instrumental to convert many and did Baptiâ—e great Multitudes amongst them upon confession of Faith in the River Allin near Chester And lastly another Argument why they did not baptize Children in Britain because Austin himself the Romish Emissary was himself so raw and ignorant in the Rite when he came best into Britain as appears by that Question which he amongst others writ from thence to Pope Gregory to be resolved in viz. how long the baptizing of a Child might be deferr'd there being no danger of death in his 10th Interogatory Ex decreto Greg. 1. Lib. Concil Thâ—â— 2. The Witness born by the Waldenses 4. Waldenses THe next we shall produce is the most eminent Testimony that was born by the Waldenses those French Christians who are so very famous in Story for the defence of the Gospel against Antichristian Usurpations that the learned Vsher in his Book of the state and succession of the Christiâ—â— Church doth trace its succession through them in a distinction from and opposition to that of the Papacy the Romish Church and who amongst other of Christs Ordinances that they defended and witnessed too to death and banishment and bonds that of Baptizing Believers in opposition to that of Infants was you 'l find by plentifull Evidence none of the least Leaving the History of this famous People as to the Names they are known by in Story their Original Growth Excellency and Suffering till the Conclusion we proceed to demonstrate to you what witness they gave unto this great truth in the â—articulars following viz. 1. In their publick Confession of â—aith 2. In the particular Witness that some of their principal men bare thereto 3. In the more general Witness born by the Body of the People as appears by Decrees of Councils the Decretal Pâ—â—stlâ—â— and General Edicts given forth against the whole Party for the 〈◊〉 4. In the Footsteps that we find thereof in the several Countries where they have heretofore Imprinted the same The first is the Witness we find hereof in their publick Confessions of Faith viz. 1. In their Confessions of Faith P. Perin IN their Ancient Confession of Faith bearing Date 1120. Article 1â—â— They say we acknowledge no other Sacraments but Baptisme and the Supper of the Lord P. Perin 87. And in Article 28. of another Confession That God doth not only instruâ—â— us by his word but has also Ordaineâ— certain Sacraments to be joyned with it as a means to unite us unto and to make us partakers of his benefits and that there are only two of them belonging in Common to all the Members of the Chuâ—ch under the New Testament viz. Baptisme and the Supper of the Lord Morland 1. B. Ch. 4. 67. And in another very Ancient Confession of Faith Article 7. We do believe that in the Sacrament of Baptisme Water is the Visible and External Sign which reprâ—sents unto us that which by the Invisible virtue of God operating is within 〈◊〉 viz. The Renovation of the Spirit 〈◊〉 the mortification of our Members in 〈◊〉 Christ by which also we are received into the holy Congregation of the 〈◊〉 of God there protesting and declaring openly our Faith and amendment 〈◊〉 Life P. Perin P. 89. Vignier Vignier in his Ecclesiastical History 〈◊〉 They expreslâ— declare to receive 〈◊〉 Canon of the Old and New Testaâ—ent and to reject all Doctrines which â—re not their foundations in it or are 〈◊〉 any thing contrary unto it Therefore all the Traditions and Ceremonies of the Church of Rome they condemn and aboâ—inate saying she is a Den of Thieves â—â—d the Apocaliptical Harlot Usher P. 374. And in their Ancient Confession Article 11d We esteem for an abomination and as Antichristian all Humane Inventions as a trouble and prejudice to the liberty of the Spirit and in their Ancient Catechisme you have these further Principles about Tradition and Humane Inventions as you find them in P. Perin de Doct. de Vaud Liv. 1. 168 169. When Humane Traditions are observed for Gods Ordinances then is he worshiped in vain as the Prophet 〈◊〉 affirmeth Ch. 19. And our Saviâ—â—â— himself alledgeth Mat. 19. And whiâ—â— done when Grace is attributed on the Bâ—â—â—â—â—â—al Ceremonies and Persons enjoyned to partake of Sacraments withâ—â—â— Faith and Truth But the Lord chargeth his to take heâ—â— of such false Prophets to separate avoid and withdraw from them Mat. 16 â—â— to the 23. Psal 26.5 2 Cor. 6 1â— 2 Thes Rev. 18. And In their Ancient Treatise concernâ—â—â— Antichrist Writ 1120. They say thâ—◠〈◊〉 attributes the Regeneration of the 〈◊〉 Spirit unto the â—â—ad outward wâ—â— Baptizing Children into their Faith 〈◊〉 teaching that thereby Baptisme and Râ—generation must be had grounding theâ—â—in all his Christianity which
as there were many differences betwixt the Calvinists and Lutheraâ—s but I profess to you ingeniously amongst all my search excepting these two passages of so late a date I find none And I must confess I cannot think it reasonable that any of them that lived up to their Principles could embrace such a thing for they were so zealously exact none more for the Letter of the Scriptures founding all thereon and rejecting whatever they found not contained therein whereas this practise by Confession of all sides is not to be found in the Letter of Scripture and none more severe rejecters of Traditions and Popish Traditions also whereof this is such a principal one Thus have we gone through the Waldensian Story and witness evidencing a concurring Testimony to this great Truth from first to last By all which you see by plentiful Evidence that Christ hath not been without his witnesses in every Age not only to defend and assert the true but to impugn and to reject yea even to death it self the false Baptisme The succession of Believers Baptisme Insomuch that we are not left without good Testimony of a Series of succession that by Gods Providence hath been kept a foot of this Great Ordinance of Believers Baptisme even since the first times And in as much as the Ancient Britains and the Waldenses have so large a share in this witness we think it not inconvenient to joyn the History of the Antiquity and Purity of their Christianity hereto FINIS THE History of Christianity AMONGST The Ancient Britains and Waldenses Discovering the Antiquity Purity and Progress thereof With their great Sufferings for the same by Popish Antichristian Tyranny and Cruelty THe Antient Britains and Waldenses having born so early and large a part among the Eminent and Faithful Witnesses that have stood up for Christ and his Truths against Antichrist and his Abominations I conceive it may neither be unseasonable nor altogether unacceptable to give you a brief Historical account of their Christianity from our best and most approved Authors whereby it may be manifested That the Gospel and the Truths thereof did flourish in Power and Purity in these Western parts of the World as received from the purest Times and were so far from being beholden to the Romish Harlot for Gospel Light and Truth as she lyingly and vain gloriously boasteth saying Where was your Religion Ministry Churches Ordinances before Luther That she hath all along not only been the abominable Corrupter and Contaminater of the Gospel and all the parts thereof But the malicious and murderous Persecutor of all that have sincerely embraced and professed the same A Consideration not unworthy the present juncture wherein so much of her poysonous Infection is so afresh cast about And which you 'l find is no small Antidote and Preservative the worthy Usher prescribes against it in his excellent Piece called The Succession and State of the Church Renouncing any the least Succession from whorish Rome but from these faithful Churches The filthiness of whose Fornications shall in due time be more and more detected that however she may dream of fitting still as a Queen and as the Lady and Mistress of the Nations yet must she certainly fall both Mother and Daughter those that help and those that are holpen yea as a Mill-stone into the Seaâ— for strong is the Lord God that will judg her When that Doxology Rev. 19.1 2. must be sung by all the Servants of God that fear his Name both small and great Allelujah Salvation and Glory and Honour and Power unto the Lord our God For true and righteous are his Judgments for he hath â—udged the great Whore who did câ—â—rupt â—he Earth with her Fornications and hath avenged the Blood of his Sâ—â—â—ants at her hand Amen Allelujah The First we begin with is our Country-men the Antient Britains Of the Britains concerning whom little is to be found from their own Writers either before or some Ages after Christ who either through Ignorance or Sloth writ nothing or if they did were by the Revolutions of Time devoured The most we find is from Strangers especially the Romans their first Conquerors Whose Writings tell us what a Barbarous Salvage People they found them with their Naked Bodies and Painted Skins from whence as Speed saith Why called Britaâ—ns their name of Britains came viz. from Brit Paint and Tain a Region And so inhumane that they offered Mans Flesh in their Sacrifices and kept their Women in Common But afterwards as the Gospel came and prevailed amongst them they cast away their Heathenish Abominations and which was so sincerely embraced by them and took such deep Rooting amongst them that they became Instrumental in several Ages to Convert and Conquer their Conquerors to it viz. Both Romans Saxons Danes and Normans Of the Gospels first Entrance and Progress we have the folloâ—ing account from the best Authors we meet with viz. The First I shall mention giving any account hereof is our Countrey-man Gildas called by Balaeus Bodonjcus or Sapiens the best and moâ—t Authentick of all the Antient Britâ—in Historians who in his Book called De Victoriâ Aurelii Ambrosii affirmeth That Britain received the Gospel under Tiberius the Emperour under whom Christ suffered and that many Evangelists were sent from the Apostles themselves into this Nation and that they came first out of France about the Year 63. and who were the first Planters of the Gospel in this Nation And again in his Book called De Excidio Britaniae saith That the Precepts of Christ though they were received but lukewarmly of the Inhabitants in general yet they remained entirely with some less sincerely with others until the ninth year of the Persecution under Dioclesian the Emperour which was abou 290. in the third Century Out of an Antient Book of the Antiquities of England as Mr. Fox p. 139. Elutherius Epistle to King Lucius Part. 1. tells us we find the Epistle of Eleutherius written to Lucius the King of Britaine Anno 169. in answer to his recorded By which we understand that Lucius had embraced the Faith of Christ who wrote it seems to Elutherius f r the Roman Laws to govern by who in his said Epistle as you may read at large you have to this purpose viz. You have received through Gods Mercy in the Realm of Britany the Law and Faith of Christ you have with you within the Realm both the parts of the Scriptures out of them by Gods Grace with the Council of your Realm take ye a Law and by that Law through Gods sufferance rule your Kingdome of Britain c. Tertul. Tertullian in his Book contra Judaeos There are places of the Britains saith he which were unaccessible to the Romans but yet subdued to Christ Origen Origen in his fourth Hom. on Ezek. saith The power of God our Saviour is even with them which in Britain are divided from the World Magdib Magdiburg
Imprisonments yea and many times by Death it self Sealing 〈◊〉 Truths they Preached to others with â—â—â—ir own Blood In sum they were men â—ortified to all the Pomp Glories and Riches to all the Pleasures Honors and Preferments that this World could afford them having their Conversations as Strangers Pilgrims and Sojourners here bilow conforming themselves as near as they could to the Scripture-pattern and Example of the Apostles and proportionable thereto were their Labours blest and succeeded to admiration in all places where they came Perin Hâ—st p. 16. Their Pastors saith he did not only content themselves to exhort them on the Sabbath days but went all the Week to instruct them in their Villages Preaching also in the Fields to the keepers of the flocks The other way whereby the Gospel was thus promoted and spread 3. By their great Sufferings was by the great Sufferings and Persecutions that attended them especially from the 12th Century downwards For till then as observed by Fox Usher and others there was more Calmness and Serenity Satan being as it were bound as they conceived and the Reason thereof a Learned Pen observes to be That Antichrist till about this time was not arrived to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfect stature having now attained as well a Temporal as Spiritual Soveraignty his temporal Advantages accrued most to him by the Donation of Pipin and Charles the Great c. And his Spiritual not only by the Establishment of the several Orders of the Regular Monks and Friars viz. The Benedictines Franciscans and Dominicans which much advanced and strengthned the Popish Usurpations But the Ratification of the Canon Law about this time collected by Gratian as also the Sophistical School Divinity now begun by Lombard Aquinas and Albertus Magnus that gave no small addition thereto Now it was they durst cope with Kings and Emperors for Soveraignty and assert their Bloody Idolatrous Masses Images Breaden God with all Force Cruelty and Violence imaginable Against whose Pride Pomp Idolatry and Antichristian Usurpation doth the Lord raise up these his Witnesses even these poor mean contemptible People who by asserting and maintaining Christs Ministry and Ordinances according to the Simplicity and Plainess of the Scriptures faithfully do oppose impugn and confront all the Popish Traditions Usurpations and Inventions in all their Grandeur And so it may be said That against the Beast and his Armies doth the Lamb and his Army oppose themselves The Waldenses now standing up with a loud Voice do call upon all to come out of Babylon to have no Fellowship or Communion with her detecting her to be that Abomination that was to sit in the Temple of God and that should corrupt the Earth with her Filthiness And about this time it was that that most excellent Piece touching Antichrist was brought forth by them which deserves to be written in Letters of Gold supposed to be written by Peter Bruis the famous French Martyr and which hath been preserved in all Ages since by the Waldenses in the Alpes whence Perin tells us he received it and which he hath Printed at large Par. 3. Lib. 3. c. 1. An Extraâ—t of their Treatise of Antichrist In which Treatise we have Antichrist described to be the Mystery of Iniquity or a Lye under the cloak of Truth 2. It is said That this Antichrist is not one single Person but a Confederacy of Iniquity in opposition to Christ c. 3. This Contrariety of Antichrist to Christ consists 1. In his Wordly Wisdom 2. His Pharisaical Religion 3. Managing Spiritual Power by Secular Tyranny Riches Dignity c. 4. By filling up the Churches of Christ with carnal Worldlings 4. That the perfection of Antichrist consists in a full Usurpation of the Authority of Christ according to 2 Thes 2.4 5. That the work of Antichrist is to change Truth into Error and Error into Truth 2. To rob Christ of his Merits c. 3. Placing Sanctification of the Spirit in externals and Grace and Salvation in the work done 4. Neglecting Discipline 5. By maintaining Unity by Tyranny 6. The Subterfuges of Antichrist are laid open and its Causes 7. The moving Causes and Scriptures loudly calling to come out from and not to touch her c. By such like Exasperations did the Popes whose Interest Grandeur was thus struck at come forth now with all the Subtilty Malice and Revenge that Hell and their Devilish Natures could invent and that by several Methods and Stratagems to crush and suppress Truth which the more they endeavoured the more it throve and got ground and encreast in the Nations The Blood of the Martyrs proving the Seed of the Church Whose cunning murderous Designs were much after this sort the seveâ—al ways of their perseâ—utions First The â—he better to discover their Persons and Principles they sent forth Missionaries in all points to imitate them in a plain humble way to go up and down afoot amongst them to dispute with them to preach to them to gain upon them of this sort was Francis Dominick and Benedict for whose excellent Service then they have since Sainted and set up Orders in their Names in imitation of the poor People of Lyons or as they would be thought in an Apostolick guise But when that would not do when they could neither flatter dispute nor preach them out of the Truth then they Secondly came forth with Synodical Censures Condemnations Anathema's and Curses Popes Bulls and Decretals with Emperors Statutes Decrees and Injunctions But they nothing prevailing In the next place Thirdly They sent our their Inquisitors impowred and commissioned to Examine Censure and Condemn and to deliver up to the Secular Powers to all manner of Tortures and cruel Deaths which they exercised with great Severity but all in vain Fourthly They betook themselves to Surprizes and Massacres and to stir up Kings and Princes to raise Armies to suppress and root up this Generation and by Fire and Sword to lay waste their Cities and Countries which they did with great Devastation especially in Province Daulphine Languedoc But the effect was as they drove them out of one Countrey and Place they went into others and where ever they came they still met with the same measure from that spirit But God carried them through wonderfully so that they could rejoice and glory in their Tribulations that they were accounted worthy to suffer for Christ's sake and whose titles of Honour as they say in the Preface of their Bible were Injured Reproached Fugitives Forsaken Despised Abandoned Excommunicated Anathematized Confiscated Imprisoned Tortured Banished publickly disgraced wearing Miters in Derision spit upon shewn upon Scaffolds their Ears cut off their Flesh pluckt off with Pincers drawn with Horses drag'd up and down broyled roasted stoned to Death burnt drowned beheaded dismembred and other like glorious and honourable Titles they say of the Kingdom of Heaven But the more they designed to suppress Truth by these means the more
that Mr. Bunian in his opposing this Principle may well be said Not only not to please God but to be contrary to all men And whose return to Mr. Paul hereupon is so ridiculous that it may not be unworthy your knowledg as witnessing either his egregious Ignorance or Self-condemnation therein which I shall give you in his own words p. 98. who first sets down Mr. P. Question viz. Whether your Principle and Practice is not equally against others as well as us viz. Episcopal Presbyterians and Independants who are also of our side for our practice though they differ with us about the subject of Baptism viz. 1. to Baptize then to Communicate Do you delight to have your hand against every man Bun. Ans B. Answ I own Water-Baptism to be Gods Ordinance but I make no Idol of it Where you call now the Episcopal to side with you and also the Presbyterian c. You will not find them easily persuaded to conclude with you against me they are agaist your manner of Dipping as well as Subject of Water-Baptism neither do you for all you flatter them agree together in all but the Subject Do you allow their Sprinkling Do you allow their Signing with the Cross Why then have you so stoutly an hundred times over condemned these things as Antichristian I am not against every man though by your abusive Language you would set every one against me but am for Union Concord and Communion with Saints as Saints and for that cause I wrote my Book This is that he calls his Answer but let all the world judg whether he hath so much as once taken the least notice of the Question Mr. Paul tells him his Principle and Practice opposes all those named as us viz. Who do own with us as a principle that Baptism should precede Church-Fellowship and therefore in their sence of Baptism which is not in the Question either as to Subject or Circumstance do practise it accordingly not admitting any Unbaptised Person into their Fellowship And the truth whereof if Mr. Bunian doubt besides their Writings I could give him some late instances of grown persons not Sprinkled in Infancy that must not be admitted upon account of their Saintship into Fellowship till they had Water sprinkled or poured upon their faces and that by some that he hath leaned upon as Patrons But what doth he reply to this how doth he acquit himself from this Singularity so differing in Principle and Practice from all They differ from you in the manner as well as the subject I am not against every man but am for Union Concord and Communion with Saints But would any Child that could say any thing for it self have made a more ignorant Return therefore you may judg of the rest by it But to the next 3. That Ignorance absolves from Sins of Omission and Comission A Third Fundamental Mistake is his presumptuous asserting all along That Ignorance doth absolve both from the Sin of Omission and Commission and which not only justifies the neglect of the true but the Exercise of false Worship and not only bears out in rejecting of Christs but the embracing of Antichrists appointments and that not only to give a Dispensation to the parties themselves thus transgressing but to the Congregation also that shall Receive and bear with them A Rule if observed what corrupt Doctrine or Practice might not be introduced thereby And which may pass for as good Doctrine as theirs of old if they could but say Corbon they might be set free from their dutiful Obligation to their Parents 4 By decrying Institutions by crying up Moral Precepts Mark 7.11 A Fourth is That under pretence of crying up Obedience to the X. Commandments or moral Precepts he takes the boldness to decry and trample under foot Christ's instituted Worship as though it were possible to be guilty of false Worship and Idolatry and not violate the first and second Commandment Did not such daring Presumption cost Israel dear in their following the Rebellions Inventions of Jeroboam the Son of Nebat who made Israel to sin and what was that helnous provetation but the perverting the right way of the Lord by changing part of his Instituted Worship A Fifth is 5. That the Churches to whom the Epistles were written were not all baptised His asserting that the Churches in the New Testament to whom the Epistles were written were not all Baptized to the vacating all the holy Exhortations and spiritual Obligations inferred and inforced from the same almost in every Epistle and which he grounds upon his vain Imagination That because it is said Gal. 3.27 As many of you as have been baptised into Christ have put on Christ And Rom. 6.3 Know you not that so many of you as have been baptised into Christ were baptised into his Death implying that the words so many import that some were not Not considering that the Sâ—â—pâ— and the Argument from the words which do necessarily enforce another sense and that such a sense as he would put upon them is altogether groundless and unreasonable as for instance in Gal. 3.27 He tells them that they are all the Children of God baptised into Christ For the Apostle having said vers 26. That they were all the Children of God he in the next words gives the reason of what he had said for they had put on Christ by Baptisme But now if their putting on of Christ in Baptisme was to be esteemed as a proof of their Relation to God as Children as the Apostle you see makes it to be Then that which he gives in by way of Reason and proof that they were all the Children of God by Faith would fall shorâ— of â—his end if only a part of the Members of their Churches had been Baptised and not all And so in like manner in that other Text he presseth a general Duty viz. Mortification and Vivification from a general and universal Practice otherwise those Duties would not in this Amâ—â—ent concern the Unbaptised And by as good Argument may we conclude that because the Apostle commands that as many Servants aâ— are under the yoke should count their own Masters worthy of all honour that the name of God be not blasphemed That some Servants by the same inference might be under the yoke and some not and that some must honour their Masters and some might choose Sixthly By his declaring so often 6. That Baptism is no Church-Ordinance and so positively That Baptisme is not a Church-Ordinance whereby he bears up himself exceedingly in his Notion To which I would say It must either be an Ordinance lest by Christ for the Church to manage and order or to the World for I know no medium But that he left no such holy Appointment to be managed by the ignorant prophane World but to the Church only I thus prove 1. Because he hath committed the Ministry to them to Teach and Convert which must precede Baptisme and qualifie for it 2. That to the Church belongs ordinarily to receive the account of such Conversion that it may be better understood whether the Party desiring Baptisme doth believe with all the heart and that he hath brought forth fruits meet for Repentance before he be baptised with the Baptisme of it 3. That to them belongs the appointing of the Administrators and faithful Witnesses to see it orderly performed otherwise Women Apostates or any as some hold may do it God is a God of Order and not of Confusion And all things are to be done to Edification 4. Because it is an entrance and door into the Visible Church as hath been amply in the foregoing Treatise proved and the foregoing Scriptures evidence and which is so clear saith Mr. Baxter that they must deny Scripture that deny it It is true as Mr. Paul affirms that Persons entered into the Visible Church hereby are by consent admitted into particular Congregations where they may claim their Priviledges due to Baptized Believers being orderly put into the Body and put on Christ by their Baptismal Vow and Covenant for by that publick Declaration of consent is the Marriage and solemn Contract made betwixt Christ and the Believer in Baptisme as before at large And if it be propostrous and wicked for a Man and Woman to cohabite together and to enjoy the Priviledges of a Marriage-state without the passing of that publick Solemnity So it is no less disorderly upon a Spiritual account for any to claim the Priviledges of a Church or be admitted to the same till the passing of this Solemnity by them But 't is not done in the Church No more is Visiting the Sick or anointing with Oyl are they not therefore Church-Ordinances If any desire further Satisfaction upon this Argument they may peruse two Treatises one written by Mr. Allen called Baptismal Abuses discovered Disproving the Lawfulness of Infants and verity of Believers Baptism with the irregularity of mixt Communion Baptised and Unbaptised written 1653. The other by Mr. Lamb called Truth prevailing against the fiercest opposition upon the same subject the same Year both answering Mr. John Goodwin opposing the same And which are done with that Judgment strength of Argument and Authority of Scripture that notwithstanding they have both of them personally declined those Truths so zealously and understandingly pleaded for by them and gone back to that they therein call Humane Tradition Will-Worship and Idolatry fulfilling Dan. 11.35 Pro. 28 4â— Gal. 2.18 1 Pet. 2.21 22. Yet will their Books not only live as a Witness for God and his reproached Truths but as a living Testimony against themselves in their unreasonable and unrighteous Departure from the same without Repentance to all Generations FINIS