but nothing is more unreasonable than because he hath tyed all men of years and discretion to this way Therefore we of our own heads shall carry Infants to him that way without his direction The conceit is poor and low and the action consequent to it is bold and venturous Let him do what he pleases with Infants we must not A Second Scripture that hath been much leaned upon is that of Joh. 3.5 Joh. 3.5 Except a man be born of Water and the Spirit he can in no wise enter into the Kingdom of God From whence it is concluded that there is no other way to regenerate and save Infants and add them to the Church but by Baptism and therefore have they baptized them as the Canons and Decretals of Popes and the Opinions of the Antients do demonstrate But the Consequences drawn from hence to infer the Baptizing and Saving of Infants savours of so much Ignorance and Popish Darkness that we need say little to it for since the Reformation most of the Protestants have protested against this as erroneous Yet for the sake of others that yet cleave to it saying That in Analogy hereto Children are hereby made Members of Christ Children of God and Inheritors of the Kingdom of Heaven I shall refer them to Bishop Tayler for Solution whose words will have more weight than any thing I can say in the Case who in p. 231. Calls such a sence of the words a prevaricating of Christ's Precepts For saith he the Water and Spirit in this place signifie the same thing and by Water is meant the effect of the Spirit cleansing and purifying the Soul as it appears in its parallel place of Christ's Bâ—p izing with the Spirit and with Fire For although this was litterally fulfilled in the day of Pentecost yet morâ—lly there is more in it for it is the Sign of the effect of the Holy Ghost and his productions upon the Soul And you may as well conclude that Infants must also pass through the Fire as through the Water And that we may not think this a trick to elude the pressure of this place Peter saith the same thing For where he had said That Baptism saves us he adds by way of Explication not the washing away of the filth of the Flesh but the answer of a good Conscience towards God plainly saying That it is not Water or the purifying of the Body but the cleansing of the Spirit that doth that which is supposed to be the Effect of Baptisme But to suppose it meant External Baptisme yet this no more infers a necessity of Infants Baptism than the other words of Christ infer a necssity to give them the holy Communion Joh. 6.53 Except you eat the flesh of the Son of Man and drink his Blood you have no life in you And yet we do not think these words a sufficient Argument to Communicate them If men therefore will do us justice either let them give both Sacraments to Infants as some Ages of the Church did or neither For the wit of man is not able to shew a disparity in the Sanction or in the Energy of its expression And therefore they were honest that understood the Obligation to be parallel and performed it accordingly and yet because we say they were deceived in one instance and yet the Obligation all the world cannot reasonably say but is the same they are honest and as reasonable that do neither And sure the Antient Church did with an equal opinion of Necessity give them the Communion and yet men now adays do not Why should men be more burthened with a prejudice and a name of obliquity for not giving the Infants one Sacrament more than you are disliked for not affording them the other And farther p. 242. If we must suppose Grace to be effected by the external work of the Sacrament alone how doth this differ from the Opus operatum of the Papists save that it is worse for they say the Sacrament doâ—h not produce its effects but in a Suscipient disposed by all Requisi es and due Preparatâ—ves of Piety Faith and Repentance though in a subject so disposed they say the Sacrament by its own virtue doth it But this opinion says it doth it of it self without the help or so much as the co-existence of any condition but the meer reception M. Baxter Mr. Baxter to this point p. 306. of his plain Scripture-proof That Baptism in it self can work no such Cause for the Water is not a subject capable of receiving Grace or of conveighing it to the Soul it cannot approach or touch the Soul nor infuse Grace into it if it could Amesius in Bel. Enervat Tom. 3. L. 2. c. 3. Outward Baptisme saith he cannot be a Physical Instrument of the infusing of Grace because it hath it not in any wise in it self Zwingli Zwinglius denieth Baptism of it self worketh any Grace or pardoneth Sin or reneweth as Tom. 2. p. 119 120 121. Dr. Owen Dr. Owen in his Theolog. l. 6 ch 5. p. 477. upon the point saith That the Father of lies himself could not easilier have invented a more pernicious Opinion or which might powre in a more deadly poison into the minds of Sinners A Third Scripture insisted on is the Commission it self Mark 16.16 He that believeth and is baptized shall be saved Mar. 16.16 But Infants are Believers Therefore according to the Commâ—ssion they are to be baptized In whâ—ch though all Parties agree yet how they do believe and what faith this is there is great confusion and contradiction Viz. The Antients said they had the Faith of the Sacrament as Austin The Papists the Faith of the Church as Tho. Aquinas which is intailed to all within the Pale thereof The Lutherans say they have a proper Faith which they hotly desended at the Conference with the Calvinists at Montpelgart and therefore Baptize all whether the Parents be good or baâ— The Calvinists say they have an imputative Faith from the Parent in Covenant as Musculus Oecolampadius and others at that Conference maintained and therefore baptize only the Children of Believers The Prelatick Protestants affirm they have the Faith of the Gossip or Surety but none of their own as the Com. Catechisme tells us Most of the Non Conformists do agree with the Calvinists that it is an imputative Faith from the Parent or Pro-parent in Covenant Mr. Baxter in his Right to Sacraments as before saith They have a Justifying and Mr. Blake his opposite allowes but a Dogmatical Faith some say it is a Physical some a Metaphysical and some a Hyperphysical Faith some saying as before that Baptisme is an Instrument to conveigh real Grace to Infants some say to all as Mr. Bedford and others some only to the Elect as Dr. Burgos And thus you see they are not agreed in their Verdict nor who shall speak for them But for an Answer hereto I shal again refer you to Dr. Tayler
Where Peter upon Cornelius and his Companies believing and receiving the Holy Spirit said Can any man forbid Water that these should not be baptized which have received the Holy Ghost as well as We And he commanded them to be baptized Fourthly The Church of Philippi Philippi Acts 16.14 It is said That Lydia a Worshipper of God heard us whose Heart the Lord opened that she attended unto the things that were spoken by Paul and was baptized and her houshold And Verse 32. They said unto the Ialour believe in the Lord Jesus Christ and thou shalt be saved And they spake unto him the Word of the Lord and to all that were in his house 33. And he was baptized he and all his straightway 34. â—elieving in God with all his House Where you have two Families baptiâ—ed but no Child mentioned in either but only such who were capable to hear the Word of the Lord and to believe the same Fifthly The Church at Coloss Coloss Col. 2.10 11 12. Where the Apostle asserts that that Church at Coloss was buried with Christ in Baptisme wherein they were risen with him through the faith of the operation of God who hath raised him from the dead Which cannot be truly said of any but professed believers Sixthly Concerning the Church at Corinth Corinth it is said Acts 18.18 And Crispâ—â— the chief Ruler of the Synagogue believed on the Lord with all his House and that many of the Corinthians hearing believed and were baptized and in 1 Cor. 1.13 Paul tells the Church at Corinth That they were not baptized in his name And in 1 Cor. 12.13 That by one Spirit they were all baptized into one Body viz. That they were joyned to the Church by baptisme of whom it is said 1 Cor. 14.2 That they kept the Ordinances as they were delivered to them Seventhly of the Church of Rome it is written Rom. 6.3 Know ye not that so many of us as were baptized into Jesus Christ were baptized into his Death Therefore we are buried with him in Baptisme into Death Eighthly of the Church at Galatia Galatia Gal. 3.26 27. For ye are all the Children of God by Faith in Christ Jesus For as many of you as have been baptized into Christ have put on Christ And lastly of the Church at Ephesus Ephesus it is Recorded Acts 9.1 2 3. That Paul having past through the upper Coasts came to Ephesus and finding Disciples said unto them Have you received the Spirit since you believed and they said No c. And he said unto what were you baptized c. By which Scriptures it manifestly appeareth that the New Testament Churches were formed only of baptized believers wherein we neither find one Ignorant Babe nor one unbaptized person a Member And that Infants have as little right to be admitted into the Church and esteemed Members thereof or to partake of the spiritual Ordinances therein as they have to that initiating Ordinance Baptisme It may further appear if you do but consider how incongruous it is to Reason and sense to imagine that little Children are any way concerned as Church-Members either in the Dedications of the Epistles sent to the Churches or in the Epistles themselves Sect. 2 First In the Dedications and Directions of the Epistles as first that to the Church of Rome Rom. 1.7 Directed to the beloved of God called to be Saints and whose Faith was spoken of through the whole world But can that be said of any Infant And secondly those Epistles to the Corinthians are they not also directed to those that are sanctified in Christ Jesus called to be Saints with all that in every place call upon the name of Jesus Christ our Lord and theirs enriched with all utterance and Knowledge c. But what Ignorant Babe could be concerned therein And thirdly that Epistle written to the Church at Ephesus Is it not to the Faithful in Christ the chosen adopted abounding in Wisdome and Prudence But what poor silly Babe could be intended thereby And Fourthly In the Letter directed to the Church at Philippi Is it not to all the Saints in Christs Jesus who have had their fellowship in the Gospel from the first day till then Philip. 1.1 But how can that be said of any Child And fifthly those Epistles inscribed to the Church at Thessalonica were they not to such as did abound in Love Faith Hope Patience that received the word in much affliction and joy in the Holy Ghost c. 1 Thes 1. 2 Thes 1.3 But what Patience Love or Hope can be attributed to silly Children And lastly those seven Epistles written to the Asian Churches wherein several Graces are commended and s ns reproved and threatned and every one that had an Ear commanded to hear what the Spirit said to these Churches But how could there be one Child concerned therein The Church of England Church of England in their 19th Article do acknowledge that the Visible Church is a number of Christians by profession Dr. Owen gives a description of a Gospel-Church Dr. Owen in his Catechisme about New Testament Worship P. 89. tells us That a Gospel-Church is a society of Persons called our of the World or their Natural worldly state by the administration of the Word and Spirit unto the obedience of the Faith or the Knowledge and Worship of God in Christ joyned together in an Holy band or by special agreement for the exercise of the communion of Saints in the due observation of all the Ordinances of the Gospel Rom. 1.5 6. 1 Cor. 1.2 1 Cor. 14.15 Heb. 3.1 James 1.18 Rev. 1.20 1 Pet. 2.5 Eph. 2.21 22 23. 2 Cor. 6.16 17. And again in Page 106. As the Apostles in their Writings do ascribe unto all the Churches and the Members of them a Participation in this effectual Vocation affirming that they are Saints Called Sanctified Iustified and Accepted with God in Christ for which he again cites the foregoing Scriptures so many of the Duties which are required of them in that Relation and condition are such as none can perform to the Glory of God their own benefit and the edification of others the â—nds of all obedience unless they are partakers of this effectual Calling 1 Cor. 10.16 17. 1 Cor. 12.12 Ephes 4.16 Mr. Baxter in his 10th Argument to Mr. Blake Mr. â—ax hath these words very significant to our purpose viz. Paul calleth all the baptized Church of Corinth justified None that profess not a justified Faith are called justified therefore none such should be baptized The Major is proved out of 1 Cor. 6.11 Ye are Waâ—hed ye are Sanctified ye are Iustified in the Name of the Lord Jesus and by the Spirit of our God To which he adds I confess it is sad that good men should be so unfaithfull to the Truth which is so pretious and is not their own and which they should do nothing against but all they can for iâ— Secondly
description he makes of the Christian Baptisme and the manner that Christians were admitted after it into the Churches of Christ in those days can hardly I presume pick out any good warranty for Infants Church-membership or Baptisme out of the same CENTURY III. IN this Third Century they say as to the Rites of Baptisme in the Asiatick Churches they have no Testimony as to any Alteration but concerning the Affrican Churches they give some account and of the great corruptions creeping into the Church respecting this Ordâ—nance of Baptisme at least in Opinion though as to practice they say they cannot give any particular Instance both as to subject time manner and ceremonies Cent. 3. c. 6.123 124 125. Tertull They tell us That Tertullian in his Book de Baptismo opposeth himself by several Arguments at large to some that asserted Infants Baptisme affirming That the Adult were the only proper subjects of Baptisme because saith he fasting confession of sins prayer profession renouncing the Devil and his Works is required from the Baptized Mr. Bax. Mr. Baxter is pleased to give us this farther account of Baptisme in this Age in his Saints Rest Part 1. c. 8. Sect. 5 in these words viz. That Tertullian Origen and Cyprian who lived saith he in the second and third Centuries do all of them affirm that in the Primative times none were bapâ—ized without an express covenanting wherein they renounced the World Flesh and Devil and ingaged themselves to Christ and promised to obey him And again he is pleased to tell us in his defence of the Principles of Love P. 7. in these words That he knew that in the days of Tertullian Nazianzen and Austin Men had liberty to be baptized or to bring their Children when and at what age they pleased and that none were forced to go against their Consciences therein And that he knew not that our Rule or Religiâ—n is changed or that we are grown any wiser or â—eâ—â—â— then they Eusebius Eusebius Lib. 6. Hist Eccles saith That Origen was appointed by Demetrius to be at Alexandria a Catichist that is a Teacher of those that were Disciples and Scholers in the faith which Office before his time after the Apostles Plautius and Clemens did execute whose Disciples he saith were Plutarch â—erenus Heraclus and Heron and that a Woman after she was Baptized with Water was as a Martyr put to Death and Baptized with fire for Christs sake after Origen Heracles and after him Dâ—onysius taught in the said School of Alexandria those that were to be instructed in the faith before Baptisme And again in Lib. 7. Chap. 8. There was with us a Brother which believed who being present amongst those that were to be Baptized and heard how they were Questioned and how they answered came weeping to me and desired of me to be cleansed and washed by Christian Baptisme CENTURY IV. IN this Age they tell us That it was the Universal practice to Baptize the Adult upon profession of Faith and for which they give us several Authorities out of the learned Fathers and Councils at that time some whereof you have as followeth Athan. Athanasius contra Arianos Our Saviour saith he did not slightly command to Baptize For first of all he said Teach and then Baptize that true Faith might come by teaching and Baptisme perfected by Faith Hillary Hillary Lib. 2. de Trinitate The Lord hath commanded to baptize upon the Name of the Father the Son and the Holy Ghost that is upon Confession of the beginners the only begotten and him that was given And farther the said Hillary prayeth thus to God O living Lord preserve my Faith and the Testimony of my Conscience so that I may always keep what I have confessed in the Sacrament of my Regeneration when I was Baptized in the Name of the Father Son and Holy Spirit namely that I may worship thee O God our Father with thy Son and stir up thy Holy Spirit in me which proceedeth or goeth out from thee And again saith That all the Eastern Churches did only Baptize the Adult Basil Basil contra Eunomium Lib. 3. Must the faithfull be sealed with Baptisme Faith must needs precede and go before And in his Exhortation to Baptisme saith that none were to be baptized but the Catachumens and those that were duly instructed in the faith Gregory Nazian Gregory Nazianzen in his Third Oration saith That the Baptized used in the first place to confess their Sins and to renounce the Devil and all his Works before many Witnesses And again That none were baptized of old but they that did so confess their sins and how dangerous it was headily and without due preparation to partake thereof He therefore adviseth That the Baptisme of Infants be defer'd till they could give an Account of â—heiâ— Faith as Dr. Taylor p 239. Ambrose Ambrose saith in his Third Book de Sacramentis c. 2. That the Baptized did not only make Confession of his Faith but was to desire the same And in his Second Book de â—piritu Sancto In our Sacrament saith he there are three Questions propounded and three Confessions made without which none can be washed Arnoâ—ius Arnobius in Ps 146 Thou art not first saith he baptized and then beginnest first to affect and embrace the faith but when thou art to be baptized thou signifiest unto the Priest what thy desire is and makest thy confession with thy moâ—th Jerom Jerom. upon Matthew saith The Lord commanded his Apostles that they â—â—ould first Instruct and Teach all Nations and afterwards should baptize those that were instructed in the Mysteries of the Faith for it cannot be saith he that the Body should receive that Sacrament of Baptisme till the Soul have before received the true Faith Jerom Jerom. saith That in the Eastern Churches the Adulâ— were only Baptizâ—d in his Epistle against the Errors of John of Jerusalem And again in his Epistle to Pamachius saith That they are to be admitted to Baptisme to whom it doth properly belong viz. those only who have been Instructed in the Faith Decrees of Councels IN the 4th Council of Carthage it was determined C. Carth. That whoever was to be baptized should give in his Name and that then after due Examinations and Preparations Baptisme was to be administred Magd. Cent. 4 c. 6. 417. C. Laodi In the Council of Laodicea in their 46. Canon it was determined that the baptized should Rehearse the Articles of the Creed Magd. Cent. 4. 418. C. Neo. In the 6. Canon of the Council of Neocesaria It is said That Confession and free choise was necessary to Baptisme Mag. Cent. 4. 616. Grotius Grotius in his Annotations upon Mat. 19. saith That the Canon of the Synâ—â— of Neocaesaria held in the year 315. Determined that a Woman with Child might be baptized because the Baptisme reached not the fruit of the Womb because in the Confession
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
for God and the Shoulders anointed to be inabled to bear God's burden After Baptism the Neck must be anoynted with Chrisme that the mind may be better disposed for God and holy contemplation which by Chrism is signified being made of shining Oile and healing sovereign Balsome They must be endewed with white Garments to hold forth that Innocency which is received in Baptism as well as the Glory which they are to pertake of at the Resurrection And a burning Taper put into the hand that the Word of God may be a light to his Feet Gulielmus saith That as to the form of Baptism the Virgin Mary A blasphemous addition is to be added to the Father Son and Holy Spirit viz. I Baptize thee in the name of the Omnipotent Father Son and Holy Spirit and the blessed Virgin Mary 419. Thom. saith there are seven Sacraments 7 Sacraments viz. Baptism Confirmation Eucharist Penance Extream-Vnction Order and Matrimony Two whereof viz. Baptism and the Eucharist were instituted by Christ and the other five by the Apostles as Alexander 406. Which seven Sacraments were after confirmed by the Councel of Trent with Anathema to those who should deny them When and by whom Tyths first granted Pope Gregory X. was the first in Anno 1271. granted Tythes to the Churches Those that opposed and witnessed against Infants Baptism and other Popish Superstitions in this Age were the Albigenses and Aumionenses Magdeburg Cent. 13. P. 554 c. CENT 14 15 16 17. That the Baptizing of Infants with all the Rites and Ceremonies still continued especially in the Romish Church we need not question when we read the Canons of the Council of Trent which was called on purpose as to establish their old Superstitions and Idolatries so to suppress the Light and Truth that especially did shine in the Empire In which Council which ended 1564. we have the following Canons The Canons of the Council of Trent about Inf. Bapt. In the 5th Session about Original Sin in the 4th Canon It was Decreed That they who shall deny Baptisme to young Children from their Mothers Womb for the taking away Original Sin Let them be accursed Os 16 Cent. c. 60 380. In the 7th Session about Baptism in the 13 Canon It was Decreed That whosoever puts not young baptised Children amongst the faithful or saith they must be re-baptised at the years of discretion or that it is better to omit their vaptism till then Let them be accursed And in the 14 Canon It was decreed That whosoever shall say that baptised Children when they come to Age ought not to be enjoyned to ratifie the promise made in their name but to be left to their will if they refuse Not compelling them to Christian life but denying them other Ordinances Let them be accursed In the 3 Canons about Confirmation it was Decreed That whosoever said It was an idle Ceremony not a Sacrament properly or that it was formerly used that Children might give an account of their faith 2. That to give vertue to Chrysome was tâ— wrong the Holy Spirit 3. Thaâ— every simple Priest is the ordinary Minister for confirmation and not thâ— Bishop only Let them be accursed Os 16 Cent. pag. 417. And as a standing Rule to justifie themselves in their Determinations they conclude and Decree A blasphemous Decree That their Traditions should bâ— observed Pari Pietatis affectu with the same pious affection with the Holy Scriptures Charl. V. his Interim In that Instrument called the Interim That Decretal of Charles the Fifth made till the Councels Canonâ— could be perfected it was determined That young Children by the faith and confession of the Sureties should be Baptised And that all Ancient Ceremonies that pertained to the Sacrament 〈◊〉 Baptisme should be continued as Exorcisme Chrysme c. Osiander p. 482. Among the many Aâ—â—â—christian oppressions the Princes of Germany exhibited to the Pope from their Convention of Norimberg they complained oâ— that of baptizing Bells wherein they say The Suffragans have invented Baptizing of Bells complained of by the Princes of Germany that no other but only themselves may Baptize Bells for the Lay-people Whereby the simple people upon their affirmation do believe That such Bells so baptized will drive away evil Spirits and Tempests Whereupon a great number of God-fathers are appointed especially such as are rich which at the time of the baptizing holding the Rope wherewithal the Bell is tyed the Suffragan speaking before them as is accustomed in the baptizing of young Children they altogether do answer and give the name to the Bell the Bell having a new name put upon it as is accustomed to be done to the Christians after this they go to sumptuous Feasts whereunto also the Gossips are bidden that thereby they may give the greater reward to the Suffragans their Chaplins and Miâ—â—sters whereby it happeneth oft-times that even in a small Village an hundred Florins are consumed in such Cristenings which is not only superstitious but contrary to Christian Religion a seducing of the simple People and meer Extortion Wherefore such wicked unlawful things are to be abolished Fox's Acts and Monum 990. Pius the Fifth baptized the Duke of Alva 's Standard Standard Baptized and called it Margaret Dr. Morison de Depra Bel. p. 24. The German Protestants about Infants-Baptism Luther August Confessâ—oÌ„ The Lutherans in their Augustan Confession made 1530. do declare That Baptism is necessary to Salvation That Gods Grace is conferred thereby That Children ought to be baptised who by Baptism are dedicated and received into the grace and favour of God condemning the Anabaptists who deny Baptism to Children and who affirm that Children without Baptism may be saved Osiand 16 Cent. p. 153. In the Smalkald Articles 1536. the Lutherans say In the Smalkald Articles Concerning Infants we teach that they are to be baptized For inasmuch as they do belong to the promised Redemption made by Iesus Ehrist the Church ought to baptize and to declare the promise to them Osiand Cent. 16. p. 278. In the Conference betwixt the Calvinists and Lutherans at Mumpelgartens 1529. In the Conference at Mumpelgart It was agreed that Baptisme came in the room of Circumcision and that the Children of the Christians are to be Baptized Osiand Cent. 16. 1020. Though about the Ground of Baptizing them they differed The Lutherans affirming that they had a proper and peculiar Faith to intitle them thereto The Calvinists asserting they had none but ought to be baptized by vertue of the Faith of the Parent in Covenant In the Book of Concord In the Book of Concord 1580. by the Lutherans They agree that the Tenets of the Anabaptists are to be renounced that say Infants are not to be baptized because they have no use of reason Osiand 16 Cent. p. 254. The English Protestants about Infants Baptism In the Reformation begun in Edward the Sixth time In the
Gentile must be baptized and have the Spirit given to witness that nothing must be called common or unclean where God had purified the Heart by believing 3. Circumcision initiated the Carnal Seed into the Carnal Church and gave them right to the Carnal Ordinances but Baptisme was to give the Spiritual Seed an orderly entrance into the Spiritual Church and a right to partake of the Spiritual Ordinances 4. Circumcision was to be a Bond and Obligation to keep the whole Law of Moses's but Baptisme witnessed that Moses Law was made void and that only Christ's â—aw was to be kept 5. Circumcision was administred to all Abrahams natural Seed without any profession of Faith Repentance or Regeneration whereas Baptisme to be administred to the Spiritual Seed of Abraham was only upon profession of Faith Repentance and Regeneration and which appears more fully by the following Instances compared 1. Because a Carnal Parent and a fleshly begetting by the the Legal Birth-priviledge gave right to Circumcision whereas a Spiritual begetting by a Spiritual Parent gave only a true right to Baptisme 2. Because a Legal Ecclesiastical Typical Holiness when Land Mountains Houses Birds Beasts and Trees were holy qualified for Circumcision whereas only Evangelical and Personal Holiness was a meet qualification for Baptisme 3. Because Strangers and Servants bought with Money and all ignorant Children of Eight days old yea Trees were capable of Circumcision whereas only men of understanding that were capable to believe with all their Heart and to give an account thereof with their mouths were to be esteemed capable Subjects of Baptisme 6. Circumcision was to be a sign of Temporal Blessings and Benefits to be enjoyed in the Land of Canaan whereas Baptisme was to be a sign as before of many Spiritual benefits viz. Remission of sins Justification Sanctification here and Eternal Salvation hereafter It is granted there are in some things an Analogy betwixt the one and the other both signifying Heart-Circumcision and an initiating into the Church though as a different Church so different Subjects and Church Members upon different grounds and to different ends as before and in a far different manner one to be done in a private House and by a private Hand and the other in some publick place and by the hand of some publick Minister appointed by the Church to administer the same But now because there is some Analogy in some things is there therefore ground to conclude it cometh into the room stead and use thereof by no means for by the same Argument we may as well conclude that it cometh in the room and stead of the Ark Manna Rock c. And from such like Arguments drawn from Analogies what Jewish Rites may not by our wits be introduced to the countenancing the Papists in their High Priesthood National Churches Orders of Priesthood Tythes and all other their innumerable Rites and Ceremonies that without any Institution of Christ or pretence of new Testament-authority they have intrâ—duced or imposed upon the account of Analogy with old Testament Rites and Services Concerning which you have the Lord Brooks in his Treatise of Episcopacy L Brooks P. 100 saying very well viz. That the Analogy which Baptisme now hath with Circumcision in the old Law is a fine ratiâ—nal Argument to illustrate a Point well proved before but I somewhat doubt saith he whether it be proof enough for that which some would prove by it since besides the vast difference in the Ordinance the persons to be Circumcised are stated by a positive Law so express that it leaves no place for Scruple but it is far otherwise in Baptisme where all the designation of Persons fit to be partakers for ought I know is only such as believe for this is the qualification which with exactest search I find the Scripture requires in Persons to be baptized and this it seems to require in all such Persons now how Infants can be properly said to believe I am not yet fully resolved And very full and most excellently you have to this point Dr. Taylor Dr. Tayl p. 228. Who saith That the Argument from Circumcision is invalid upon infinite considerations Figures and Types prove nothing unless a Commandment go along with them or some express to signifie such to be their purpose For the Deluge of Waters and the Ark of Noah were a Figure of Baptisme said Peter and if therefore the Circumstances of one should be drawn to the other we should make Baptisme a Prodigy rather than a Rite the Paschal Lamb was a Type of the Eucharist which succeeds the other as Baptisme doth to Circumcision but because there was in the manducation of the Paschal Lamb no prescription of Sacramental drink shall we thence conclude that the Eucharist is to be administred but in one kind And even in the very Instance of this Argument supposing a Correspondency of Analogy between Circumcision and Baptisme yet there is no Correspondence of Identity for although it were granted that both of them did consign the Covenant of faith yet there is nothing in the Circumstance of Childrens being Circumcised that so concerns that Mystery but that it might very well be given to Children and yet Baptisme only to men of Reason because Circumcision left a Character in the flesh which being imprinted upon Infants did its work to them when they came to age and such a Character was necessary because there was no word added to the Sign but Baptisme imprints nothing that remains on the Body and if it leaves a Character at all it is upon the Soul to which also the word is added which is as much a part of the Sacrament as the Sign it self for both which Reasons it is requisite that the Parties Baptized should be capable of Reason that they may be capable both of the word of the Sacrament and the impress made upon the Spirit since therefore the Reason of this Parity does wholly fail there is nothing left to infer a necessity of complying in this Circumstance of aâ—e any more then in the other Annexes of the Type then the Infants must also precisely be Baptized upon the Eighth day and Females must not be baptized because not Circumcised but it were more proper if we would understand it right to prosecute the Analogy from the Type to the Antitype by way of Letter and Spirit and signification and as Circumcision figures Baptisme so also the adjuncts of the Circumcision shall signifie something Spiritual in the adherences of Baptisme and therefore as Infants were Circumcised so spirial Infants shall be Baptized which is Spiritual Circumcision for therefore Babes had the Ministry of the Type to signifie that we must when we give our names to Christ become Children in malice and then the Type is made compleat c. Thus far the Dr. 7. Whether the not Baptizing Infants makes the priviledge under the Gospel less then under the Law who had then Circumcision 7 Not baptizing of
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
Cent. 3. Cap. 2. p. 6. We doubt not to affirm That the Churches of the Island of Britain did also remain in this Age. Balaeus Balaeus Cent 1. fol. 37. saith That the British Churches received the Nicen Confession of Faith against the Arians whence it was that Basil Chrysostome and others of the Greek Fathers make such frequent and great mention of the British Isles their reception of the Gospel and the Divine sense they had of the Power thereof ☜ that their Churches also were exactly constituted according to Christs pattern Jeffry of Monmouth in his Book Jeffr. of Monmou de Britanorum Gestis Lib. 8. c. 4. tells us That in the Countrey of the Britains Christianity flourished which never decayed even from the Apostles Time amongst whom saith he was the preaching of the Gospel sincere Doctrine and living Faith and such Form of Worship as was delivered to the Christian Churches by the Apostles themselves and that they even to Death it self withstood the Romish Râ—tes and Ceremonies and that about the Year 448 the English Saxons began to possess Britany and that about 593 they having made a compleat Conquest of the Britains began to settle their Heptarchy That in 596 Gregory Bishop of Rome sent Austin the Monck into England to bring the Saxons into a Conformity to the Church of Rome For as long as the British Churches possessed the Countrey they kept themselves sound in the Faith and pure in the Worship Order and Discipline of Christ as it was delivered to them from the Apostles or their Evangelists That they were great Opposers of the Church of Rome the antient Barde Taliessyence Taliessyence in his Welsh Verses recorded by Bede and translated by Fuller in his Ecclesiastical History 1. Book doth testifie viz. Wo be to the Priest yborne That will not cleanly weed his Corne And preach his Flock among Wo be to that Shepherd I say That will not watch his Fold alway As to his Office doth belong Wo be to him that doth not keep From Romish Wolves his Sheep With Staff and Weapon strong That about the begining of the Seventh Century Austin endeavoured to reduce the Britains as well as the Saxons to a Conformity with the Church of Rome at which time the old Britains were principally in Wales where Bangor on the North and Care-Leon on the South were the two principal Seats both for Learning and Religion In Bangor was a Colledg containing 2100 Christians who dedicated themselves to the Lord to serve him in the Ministry as they became capable To whom was attributed the Name of the Monks of Bangor Yet did they no waies accord with the Popish Monks of that or the following Age For they were not reduced to any Ecclesiastical Order but were for the most part Lay-men who laboured with their Hands married and followed their Callings only some of them whose Spirits the Lord fiâ—ted and inclined to his more immediate Service devoted themselves to the study of the Scriptures and other holy Exercises in order to the work of the Ministry Who sent forth many useful Instruments Fuller Lib. 1. p. 40. Balaeus Cent. 1. c. 70. Many of whom Austin got to a Councel he kept about Worcester-shire where he propounded to them the embracing the Romish Rites and to join with him in Preaching and Administring in their way which they refused Then as Rob. Fabian Fabian in his 5th Part c. 119. fol. 125. tells us He said to them Since you will not assent to my Hests generally assent you to me specially in three things The First in your keeping Easter D◠〈◊〉 Form and Time as it is ordered The Second That you give Christendome to Children And the Third That you Preach to the Saxons as I have exhorted you And all the other debate I shall suffer you to amend and reform amongst your selves But saith he they would not thereof To whom then Austin 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 accomplishod accorddingly by bringing the Saxons upon them to their utter ruine And thereupon saith Fabian that Faith that had endured in Britain for near 400 Years became near extinct throughout the Land An account of the Destruction of that famous Monastery of Bangor and those worthy Christians inhabiting the same you have thus briefly from Humphrey Lloyd Humph. Lloyd the learned Welch Antiquary in his Breviary of Britain p. 70 71. as followeth In Denby Shire saith he near the Castle of Holt is seen the Rubbish and Reliques of the Monastery of Bangor while the glory of the Britains flourished In the same were 2100 Monks very well ordered and learned divided into seven parts dayly serving God amongst whom those that were simple and unlearned by their handy labour provided Meat and Drink and Apparel for the Learned and such as applied themselves to their studies and if any thing was remaining they divided it unto the Poor That place sent forth saith he many hundred of excellently well-learned Men amongst whom it also vomited forth to the World Pelagius And afterwards by the Envy and Malice of Austin that arrogant Monck and the most cruel execution of his Minister Ethelfred Those worthy Men were destroyed the whole House from the very Foundation together with their Library more precious than Gold was razed down and demolished by fire and sword And hence it is manifest that this bloody Massacres of those glorioas Witnesses of Christ did arise from their Christian Courage and Zeal against those Antichristian impositions of the Romish Church The History of Christianity amongst the Antient Waldenses Of the Wâ—â—â—â—â—ses THe other Historical Account we are to give you is that of the Waldenses that eminent and famous Christian People who have not only given so large a Testimony to the truth before treated but by the Learned Vsher and many of our Protestant-Writers are owned to have been the true Church and from whom the Protestants do derive in Opposition to the Papacy Concerning whom the better to preserve the savour of their precious Memory We shall observe in their Story this following Method viz. 1. Give you an account of their several Names they are known by in History 2. Their Original and Antiquity 3. Their excellent and worthy Conversations as testified by their greatest Enemies 4. The Progress and Success of the Gospel in their hands aâ—d the Methods thereof 5. Their 〈◊〉 it 〈◊〉 W tness against and great Sufferings under Antichrist as I have collected them out of the best Historians both of their own and others Though as to their own Records as Perin and Morland inform us the Papists have used no small industry to raze and obliterate as they have had the opportunity though in spite of their utmost malice
to train them up in the Nurtriture Fear and Admonition of the Lord as the Nurseries Seminaries and Seed-plots of Grace and Truth Secondly The industrious Care and Pains they took not only to beget Ministerial Abilities but the due improvement made thereof by those engaged therein in all parts and places whither they were sent And Thirdly By the violent Persecutions of them whereby they came to be dispersed into most parts of the World that old way That Knowledg and Truth was propagated in the Primitive Times 1. By diligently instructing the Youth The First means blest for the encrease of Knowledge was the Care and Pains they took in the Catechising of their Youth instructing them in the Knowledg of the Scriptures P. Perrin Perrin in his Second Book p. 16. And in this it was saith he P. Perrin that they have been blest of God above all Christian People throughout Europe insomuch that their Infants were hardly weaned from their Mothers Breasts but their Parents took a singular Care and Diligence to instruct them in the Christian Faith and Doctrine until they were able to confound the Antient and the Learned And of which you have a very pregnant Instance out of Vessember Vessember in his Oration touching the Waldenses who tells us The Bishop of Cavaillon in the time of the great Persecution against the Waldenses of Merindal in Provence first sent a Monck among them to convert them who returned so convinced himself that he confessed he had not so much profited in his whole life in the Scriptures as he had done in those few days of Conference with them The Bishop not being satisfied with this trial sent a Company of young Doctors that came lately from Sorbonne to confound them by the Subtilty of their Question But one there was among the rest that said at his return with a loud voice That he had learned more touching the Doctrine necessary to Salvation in attending to the Answers of the little Children of the Waldenses in their Catechisings than in all the Disputations of Divinity which he had ever heard in Paris Then the Bishop sent for the Children themselves and caused them in the face of a great Assembly to be interrogated and to Question one with another and which was done with that Grace and Gravity and Vnderstanding that it was marvelous to hear to the confounding the Doctors and Learned Men then present The Story whereof you may read at large in Fox Martyrol 2 Book p. 194. And thus it was that every Family was as it were a Colledge to instruct into the true Learning that maketh wise to Salvation and furnisheth to every good Word and Work and which was the Seed-plot to their Ministry Rainarius Rainarius tells us That they had the Old and New-Testament in the Vulgar Tongue and that they Teach and Learn it so well That he had seen and heard he said a Country Clown recount all Job word for word and divers others that could perfectly deliver all the New Testament And that Men and Women little and great day and night cease not to Learn and to Teach Secondly 2. By improving their Ministry As to the way of their Ministry That special means appointed by God to beget Faith and encrease Knowledge you have it briefly set forth by P. Perrin as he had extracted it out of their antient Manuscripts viz. All those who are to be received as Pastors amongst us while they remain with their Brethren are to entreat our People to receive them into the Ministry as likewise that they would please to pray to God for them that they may be made worthy of so great a Charge and this they are to do to give a Proof or Evidence of their Humility We also appoint them their Lectures and set them their Tasks that they may get by heart not only all the New Testament but a great part of the Old viz. The Writings of Solomon David and the Prophets And afterwards having a good Testimonial and being well approved of they are received with Imposition or laying on of Hands and Preaching He that is received the last ought to do nothing without the permission of him that was received before him and in like sort the former ought to do nothing without the consent of his Associate Our daily Food and that Raiment wherewith we are covered we have ministred and given to us freely sufficient for us by the good people whom we Teach and Instruct Their Ministers were called Barbes or Unkles as Fox 186. Or as some suppose because bearded Men Elders or Fathers Vignier Of these some were married to manifest thereby their approbation of the state of Matrimony others kept themselves single for conveniences sake forasmuch as they were oftâ—times obliged to remove and shift their Habitations and Abodes and as occasion required to undertake long and tedious Voyages for the propagating of the Gospel in remote and far Countries with whom they had a particular and constant Correspondence namely into Bohemia Germany Calabria and Lumbardy whither the abovesaid Barbes went by turns as Iteneraries to visit their Brethren there and to preach the Gospel of Christ amongst them having not only Houses of their own to entertain their Barbes but Schools also in divers Countries Vign Mem. p. 15. Morland Those Barbes who remained at home in the Valleys besides their officiating and labouring in the work of the Ministry took upon them the disciplining and instructing of the Youth especially those who were appointed for the Ministry in Grammar Logick Moral Philosophy and Divinity Moreover the greatest part of them gave themselves to the study of Physick and Chirurgery and herein they excelled as their Histories tell us to admiration thereby rendering themselves most able and skilful Physitians both of Soul and Body Others of them deale in divers Mechanick Arts in imitating of Paul who was a Tent-maker and Christ himself who was a Carpenter Once in the Year they use to have a general Meeting in the Month of September to treat of their affairs Taken out of an Antient Italian Manuscript as you have it Morlands Hist 1 Book 8. c. p. 183. Bucer Bucer p. 159. saith Besides Ministers of the Word and Sacraments they have a certain Colledg of Men excelling in Prudence and Gravity of Spirit whose office it is to admonish and correct offending Brethren to compose such as disagreed and judge in their Causes And again in Morlands Morland Hist p. 179. Their Ministry were through Gods grace endued with excellent Spirits and were for the most part a Generation of humble holy and harmless Men of meek peaceable and quiet Tempers exceeding painful in their Calling and carefully watching over their Flock committed to their charge Labouring faithfully in the Lords Vineyard and imploying their whole Time and Talents for turning Souls unto Righteousness which they did with much Labour Watchings and Fastings by suffering many Buffetings Stripes and
is againâ—â— the Holy Spirit P. Perin Lib. 3. 267. â—he second is the Witness we find born hereto by several of their most eminent leading men 2. By their leading Men. THe first we begin with is the famous Beringarius 1. Beringarius of Turain in â—nâ—â—n one of their Barbes as Mâ—râ—â— Who in the 11. Century did so emiâ—â—â—â—ly and learnedly oppose Transubâ—â—â—tiation and other Popish Innovaâ—â—â—â— and for which he was persecuted 〈◊〉 above 30. years by no less then 〈◊〉 Popes viz. Leo the IX Nic. II. â—â—x II. Greg. VII and prosecuted by 〈◊〉 desperate persecuters viz. Guiâ—â—â—â—d Algerius Fâ—lbertus Heldibrand after Greg. VII and Lunifrank Archbishop of Canterbury and Sentenced in no less then four Councils as the Magdâ—burgs tell us viz. The 1st Lateran the Vercellans the Thureus and 2d Lateran as Cen. 12. P. 454 456 457. Who with his Witness against the râ—â—al presence doth also testifie against tâ—â— other of Baptizing of Children The Magdiburg Cent. 11. Câ— 15. 1. 240. tell us That Beringarius did iâ— the time of Leo the IX about the yeâ—â— 1049. publickly maintain his Heresies which they set down to be denying Traâ—substantiation and Baptisme to littâ—â— ones under five Heads which Laâ—â—franck Archbishop of Canterbury 〈◊〉 his Book called Scintillaris answerâ—â— large and as to that of his denying iâ—fants Baptisme he answers by sayâ—â—â— he doth thereby oppose the general Doctrâ—â—â— and Vniversal consent of the Church P. 243. Cassander Cassand in his Epistle to the Dâ—â—â— of Clâ—â—â— saith That Guitmund Blâ—â—â— of Averse doth affirm that with the 〈◊〉 presence in the Eucharist he did 〈◊〉 Baptisme to little ones though not 〈◊〉 latter so publickly as the former knâ—â—â—â— as he saith that the Ears of the 〈◊〉 of men would not brook that blasphâ—â—â— In the Bibliotheca Patrum Pâ—â—â—â— at Paris Durand Epistle to H. 1. P. 43. It is Recorded Tâ—â— Durandus Bishop of Leodienses hearâ— that Henry I. King of France had called a Council to suppress the Heresies oâ— Browâ—â— Bishop of Austen and Berringariâ—â— of Tâ—â—rionenses writes a large Epistle â—o him to this purpose first to applaud â—is wisdom in the calling of that Counâ—â—â— to suppress those pernicious Doctrines of the old Heresies now modernly revived which had filled all Ears through France and Germany Then Secondly mentions the same to be first the affirming the Eucharist â—o be not the real Body but a Shadow â—â—d Figure rather of the Body of Christ â—â—d Secondly the denying and as much 〈◊〉 in them lay the destroying the Bapâ—â—sme of Infants Then Thirdly shews the necessity of the Councils severity against them â—specially against the Bishop of Bruno â—hose influence in his Capacity might be of so evil Consequence and therefore adviseth that they should not be suffered so much as to speak in the Council And lastly endeavours to confute the said opinions viz. the first from several Authorities of the Ancients as Leo Ambrose Hillary Cyril Basil and the second concerning Infants Baptisme From a single quotation out of Auâ—â—â—â— against the Donatists Lib. 4. which Epistle you have at large in the said â—ib Pat. Mr. Clark M. Clark in his Marâ—â—rology t◠〈◊〉 That God raised up Beringariâ— who boldly and faithfully Preached and witnessed to the Truth against the Romish Errors whereupon the Gospelers wâ—â— called Berringariâ—â— for about 100 years after Math. Paris saith That Berringarius had drawn all France Italy and England to his opinion 1087. Dr. Vsher D. Vsher tells in in the Succession of the Church P. 252. out of Thunâ—â—â— That Bruno Archbishop of Tryerâ— did expel several of the Berringarian Sect that had spread his Doctrine in several of those Belgick Countries and that several of them upon Examination did say That Baptisme did not profit Children to Salvation 〈◊〉 saith hâ— the Authâ—â— of the Acts of Bruno found in the Lord Câ—â—eâ—â— Library of Clapton doth â—â—stifiâ— But 〈◊〉 to Bâ—rinâ—â—riâ—â— it is objected 〈◊〉 said Thâ—t â—e did recant and reâ—oke hiâ— opinioâ— aâ— appeaâ—â— by thâ— Râ—â—â—â—tation it self Recorded by Grâ—â—â—â—â—â— To which I â—â—swer in the words of a learned Man â—â—prest in Crispius Crispin French History fol. â—1 That if he did througâ— frailty recant and deny the truth it was 〈◊〉 other then Peter did before him who â—it repented of that evil and so did Berâ—â—garius too And write against his own Recâ—â—â—â—â—â— so violaâ—â—ly extorted from him for most conclude he lived some time after and dyed in his former profession a man of great worth and goodness as his Epilaph by his Scholar Heldebert Bishop of Tryers discovers mentioned by Malmsâ—â—ry P. 1. 14. Vir vâ—re sapiens parte beatâ—â— ab omni Qui Câ—â—loâ— anima corpore ditat huâ—um Post obitum vivam sicum sicum quiâ—scum Nec sciat melior sors mea sorte sua He was a Man was blest on every part The Earth hath his Body the Heavens his Heart My wish shall be that at that my end My Soul may rest with this my Friend The second eminent Witness we meet with amongst the Waldenses wâ—â— tâ—â—â— famoâ—â— Peter Bruis of Tholoâ—sâ— P. Bruis another of their renowned Barbes who puâ—lickly and most successfully Preached the Gospel in that City and the Provinces round about it for about 20. years wiâ—â— for his opposing the Doctrines of the Church of Rome was apprehended imprisâ—â—ed and bâ—rnt in the Fields of Sir Giles near Tholoâ—â—e about the year 1136. whose Doctrinâ— and Positions for which he suffered we have Recorded by the Magdib Câ—â—t 12. 843. and L. Osiander Osiander Cent. 12. 262. And amongst which we find these about Baptisme First That Infants are mithâ—â— to be sword nor to be baptized by the Faith of another all being to be baptiâ—ed and expect to be saved by their own proper faith Secondly That Baptisme without proper faith saves not Those two Positions saith Osiander the Lutheran have no Error in them the Papists being rather to be condemnâ—d who deny Infants to have proper faith Thirdly That little Children that are under age and without understanding that are brought to Baptisme are not saved thereby Fourthly That those that are Baptized in their Infancy after they are come to understanding are to be Baptized again and which is not to be esteemed Rebaptisation but right Baptisme These two saith Osiander are Heretical Anabaptistical Cen. 12. l. 3. p. 262. All which with his assertions about Transubstantiation worshiping of Images Purgatory c. are distinctly and at large answered by Peter Cluniensos Peter Cluniens whereof the Magdiburgs do give a particular account And also you have the said Peter writing to three Bishops in France about this time saying That neither Temples nor Altâ—rs are made by these People neither are Crosses worshipped but rather broken and trodden underfoot the Mass is esteemed an abomination and that the benefits of the living did not profit the dead c. And that this Heresie of the Peâ—ro