to them but with respect unto these Churches of his Institution CHAP. VII Wherein there is an account of some eminent Witness that hath been born to Believers Baptisme in a brief History thereof giving the Decrees of Councels and the Opinions of the Learned through out the Centuries with the necessity of Instructing and Catechising not only the Childâ—en of Pagans buâ— of the Christians also in Order to it with some remaâ—kable Instances of the Children of Christians noâ— Baptized till Aged Collected â—uâ— of several Authors especially the famous Magdiburgensian History CENTURY I. NOt further to mention the Elders and Fathers of the first Century all of them so fully VII The Testimony of Learned men in all Ages witnessing to it as you have heard confirming and establishing this great Truth as Mathew Mark Luke John Paul Peter Barnabas Timothy Titus Jude c. many of whose Authorities have been at large rehearsed We shall proceed to give an Account here of some Humane Authorities also which we produce not for any Proof but by way of Illustration onâ—y and because they may be of weight with some and whereby it may be manifest that not only Scripture Authority but even Antiquity it self which hath been so much boasted of is altogether for Believers and not foâ— Infants Baptisme The Magdiburgenses in their excellent History do tell us that as to the business of Baptisme in the first Century they find to have been after this manner viz. First as to the Subjects of Baptisme The 1st Subject of Baptisme they tell us that in this Age they find they Baptized only the Adult or Aged whether Iews or Gentiles whereof they say we have instances in the 2.8.10.16.19 Chapters of the Acts but as to the baptizing of Infants they confess they read of no Example Cent. 1. l. 2. 496. Secondly as to the Administrators The 2. Administrator of Baptisme they say they find other Ministers of the Church besides the Apostles did baptize which in after Ages came more especially to be fixed upon Bishops though in Case of necessity not only Lay-men but Women also were admitted to administer that Ordinance Thirdly The 3. Place As to the Place of Baptisme they find it was as occasion offered where Rivers and Fountains and other coveniencies for baptizing were and which was done as well privately where only two Persons Philip and the Eunuch were as in a great Congregation Acts 2. Neither do they find that the Water was in this Age first Consecrated before baptisme which with so much Ceremony was after enjoyned to be in Fonts and Baptisterious fixed in the Temples Fourthly The 4. Time As to the Time when it was to be done They say they find to be as any fit season no certain Day or Feast being either by Christ or his Apostles appropriated thereto as after it was to Easter and Whitsenâ—ide Fifthly The 5. Manner As to the Manner of Baptizing It was by Dipping or Plunging in the Water into the Name of the Father Son and Holy Ghost which was they say so agreeable not only to the sence of the Word which signifies Immersion in Water but to the Allegory of Death Burial and Resurrection to which the Apostle so properly alludes Rom. 6. Col. 2. As also to the many Places where it is used for the washing away of sin as 1 Pet. 3. Heb. 2.10 Eph. 5. Tit. 3. and in the 22. Acts where they observe that Ananias commands Paul to be Baptized and to Wash away his sins which said Custom of dipping the whole body in Water was changed into sprinkling a little Water in the Face The 6. Ceremony Sixthly As to the Ceremonies they tell us the Parties Baptized did fréely come and offer themselves professing their Faith though not in any formal way of Confession which after was enjoyned and that without any Gossips or Sureties to confess or undertake for them which after was required both for the Adult as for the Infant neither were there any giving of Names in Baptizing no Excorismes Chrysmes or Annointings no Consignations Albes Salt Spittle no Gifts given or received no Confirmation or Bishoping no giving of Meats Milk or Honey all which were after introduced and enjoyned as you 'l hear Magdib Cen. 1. l. 2. c. 6. p. 496. 497. CENTURY II. AS to Baptisme in the second Century they say Cent. 2. c. 6. p. 109. That it doth not appear by any appâ—oved Authors that there was any mutation or variation from the former and in Confirmation thereof Quote what Iustin Martyr Justin Martyr saith in his second Apology to Antoâ— Pius the Emperor Which because it is so considerabâ—e an Instance I shall give it you at large as I find it in the Apology it self in the words that Mr Baxter himself hath rendered it in his Saints Rest c. 8. Ser. 5. viz I will declare unto you how we offer up our selves to God after that we are renowed through Christ Those amongst us that are Instructed in the Faith and believe that which we teach them is true being willing to live according to the same we do admonish to fast and pray for the forgiveness of sins and we also fast and pray with them And when they are brought by us into the Water and there as we were new born are they also by new birth renewed and then in calling upon God the Father the Lord Jesus Christ and the Holy Spirit they are washed in Water Then we bring the Person thus washed and instructed to the Brethren as they are called where the Assemblies are that we may pray both for our selves and the new illuminated Person that we may be found by true Doctrine and by good Works worthy observers and keepers of the Commandments and that we may attain Eternal Life and Salvation Then Bread and Wine being brought to the chief Brother so they call the chief Minister he taketh it and offereth Praise and Thanksgiving to the Father by the Name of the Son and Holy Spirit And so awhile he celebrateth Thanksgiving after Prayers and Thanksgiving the whole Assembly saith Amen Thanksgiving being ended by the President or chief Guide and the consent of the whole People the Deacons as we call them do give to every one present part of the Bread and Wine over which Thanks was given and they also suffer them to bring it to the absent This Food we call the Eucharist to which no man is admitted but only he that believeth the truth of the Doctrine being washed in the Laver of Regeneration for Remission of sins and that so liveth as Christ hath taught And this saith Mr. Baxter is you see no new way This Justin Martyr is believed to have been converted to Christ within 30 years after the Apostle John when it is credible also very many were living who had been frequent Auditors of the Apostle who was beheaded under Verus the Emperor Now they that shall consider this
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
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
have been fathered upon him which were not his as a piece called De Cardinalibus Operibus Christi by an Abbot in France as Dailly demonstrates in his Book De Scriptis p. 466. c. 39. L. 2. Cyprian But if his own there is as little cause to receive it as other corrupt and Antichristian Tenents very corrupt that are found in his Writings and said to be his viz. That the Church of Rome is the Mother Church That there ought to be one High Priest over the Church And the Principle Church is Peters-chair from whence the Unity of the Priesthood ariseth And that upon Peter the Church is founded with much more such stuff which the Magdiburgenses have collected out of his Book called De Ordine in Ecclesia Cent. 3. c. 4. p. 84. A violent impugner of Priests Marriages p. 86. In his Sermon of Almes concludes That Sins committed after Baptism were done away by Alms and good Works p. 80. And again That as Water extinguisheth Fire so doth Almes extinguish Sin p. 81. And concerning Baptism it self very absurdly corrupt Saying That the Water ought first to be Consecrated by a Priest to make it more efficacious to take away Sin That the Person baptizing conferred the Holy Spirit and the baptized was inwardly sanctified thereby That Chrysme or anointing the baptized was absolutely necessary page 82. That Exorcismes were also necessary to drive away the Devil That Baptism should be done in Temples and that the Kiss should be given by the Priest to the Baptized Infant and that Sprinkling might serve instead of Dipping p. 125. By all which you may understand that either Cyprian had been vilely Ruffined and these things Fathered upon him or that he himself was a notable Factor for Antichrist and that in him the Mystery of Iniquity did very strongly work But we would rather believe That these things were foisted into his Writings by that villanous cursed Generation that so horribly abused the Writings of most of the antient Writers as appears by the Index Expurgatorius and who durst venture upon any Forgery how impious soever for the benefit of the Holy Church witness that impudent Fable as Osiander calls it of the Baptism of Constantine before mentioned in the fourth Century in the first Chap. 2. Part. Thus you have the Principal Authorities urged for Apostolical Tradition proved forged and fabulous and what doth more refute that fond conceit of the uninterrupted Tradition so much boasted of to prove this Practice than the Testimony Justin Martyr gives That the Believers were in his days the only subjects of Baptism And the witness Tertull gives against Infants-Bapt in the third Century the advice that Nazianzen gives to defer it The Decrees of so many Councils to that purpose and especially so many eminent Christians in the fourth Century that did not baptize their Children till they could give an account of their Faith as hath been before so learnedly observed by Dailly Grotius Dr. B. Dr. Tayler and others and which I humbly conceive are unanswerable Arguments against it But 't is said Object That by Tertullians opposing it it may seem that there were some that practised it in the third Century and can it be supposed that any did so except it had been warranted by such Apostolical Tradition It is granted Aâ—swer Tertullian did oppose it But who it was that asserted it and whether upon any such account as supposed is not mentioned if any do affirm it will be on their part to prove the one and the other The Magdiburgenses and others as you have heard do tell us That they meet with no instance of any that either practised this or any other of these Inventions fathered also upon Apostolical Tradition as Chrysme Exorcisme Consignation c. in that Age. But 't is said If they did it would demonstrate especially in the practice of the latter That the Mystery of Iniquity did then begin to work in so corrupting that Ordinance of Christ and had they not as good ground to do the one as the other Whereby that word of Prophecy 2 Thes 3. concerning the taking place of that Mystery of Iniquity was so much fulfilled which was to come on with all Deceivableness of Unrighteousness and with strong Delusions to believe Lies and which in nothing more appears than in this very thing having not only forged so many Lyes about it but imposed their Lyes to be believed by others As their Forefathers the Priests of old that hired the Soldiers to tell a Lye about the Body of Christ and then imposed that their Lye to be believed to delude others Mat. 28.12 13 14 15. The consideration whereof may I hope be of use to Protestants though as to the hardened and deluded Papists they are as well observed before utterly incurable herein In the next place we come to examine the Scripture-grounds urged for the practice and to evince Scripture grounds for Infants Baptism examined That they have been no less mistaken in their Scriptural than in their Ecclesiastical Authorâ—ties to found it upon whereof we shall give you an account of some of the principal and leave you to judg of the rest The First we shall mention is that which was called of old the Scripture-Canon for Infants-Baptism and upon which much stress hath been laid since to prove the same viz. Mat. 19.14 Mat. 19.14 Suffer little Children to come to me and forbid them not for to such belongs the Kingdom of Heaven But may we not well say How doth Baptism come to be concerned in this Text except it can be made out That blessing was baptizing D. Tayler And to which Dr. Tayler hath spoken so fully for us that I need say no more p. 230. Who saith From the Action of Christ's blessing Infants to infer that they were baptized proves nothing so much as that there is a want of better Arguments For the Conclusion would with more probability be derived thus Christ blessed Children and so dismissed them but baptized them not therefore Infants are not to be baptized But let this be as weak as its enemy Yet that Christ did not baptize them is an Argument sufficient that he hath other ways of bringing them to Heaven than by Baptisme He passed an Act of Grace upon them by Benediction and Imposition of Hands And therefore although neither Infants nor any Man in puris Naturalibus can attain to a supernatural end without the addition of some Instrument or means of Gods appointing ordinarily and regularly yet where God hath not appointed a Rule nor an Order as in the Case of Infants we contend he hath not the Argument is invalid And as we are sure God hath not commanded Infants to be baptized so we are sure God will do them no injustice nor damn them for what they cannot help viz. If the Parent baptize them not Many 1000 ways there are by which God can bring any reasonable soul to him
you would attend to the proper signification of the word Baptisme signifies plunging in Water or dipping with washing Mr. Joseph Mede in his Diatribe on Titus 3.2 saith M. Mede That there was no such thing as Sprinkling or Rantisme used in Baptisme in the Apostles dayes nor many ages after them I might add many more Dr. Ham but shall conclude with that observable Remark that Dr. Hammond gives us hereon in his Annotations viz. upon Jo. 13.10 Telling us That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Immersion or wasâ—ing the whole Body and which answereth to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for dipping in the Old Testament And therefore upon Mat. 3.1 tells us That John Baptized in a River viz. Jordan Mark 1.5 in a confluenâ—â— of much Wuter as Aenon Joh. 3.23 Because it is added there was much Water upon which account he saith That as the Greeks called the Lakes where they used to wash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Ancients called their Baptisterioâ—s or the Vessels containing their Baptismâ— Water Columbethras viz. swmiming 〈◊〉 diving places being made very large witâ— partitions for Men and Women And upon Mark 7.4 tells us That the Washing or Baptizing of Cups Vessels Bedâ— c. was no other then a putting them iâ— to the Water all over rinsing them I have carefully examined all the places in the Old Testament where the word Dipping or Baptizing is meâ—tioned and do find it is expressed by the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mincaeus and Dr. Hamond observes and which always signifies to dip the word rendred washing being by another word as the following Scriptures will inform you Gen. 37.31 Exod. 12.22 Lev. 4.6 17.14.6.16.51 Lev. 9 9. Deut. 33.24 Joh. 3.5 Num. 16.18 2 King 5.14 which are all the places I can find the word used in in the Old Testament The word generally used for washing in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies such a washing as taketh away filth from persons or things by swilling rinsing or rubbing as Buxtorfius and Leigh and which answereth to all the three words for washing that we meet with in the Greek viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a washing of the Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hands and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clothes as Stephens saith in his Thesaurus which word you find in very many places in the Old Testament as Exod. 30.19 20. Exod. 25. Lev. 14.8 9.16.24 c. which signification and sence of the word is emphatically confirmed to us by the several Metaphors used by the Holy Spirit in Scripture in allusion hereto viz. for Persons to be plunged into great sufferings they are said to be Baptized therein Mark 10.38 And so for persons that were indued with great measures of the Spirit they are said to be Baptized therewith Acts. 1.5 The Children of Israel being incompassed with the Cloud over their Head and the divided Sea on both sides were said to be Baptized in the Cloud and Sea 1 Cor 10. And Baptized persons are said to be deâ—d and buried in allusion to putting men into the Earth and covering them therewith none of which can hold good by sprinkling 2. From the Scripture practice Secondly It appears to be so from the practice and usage we find hereof in Scripture and the opinion of the learned upon it First in the Story of Christs Baptisme we read Mat. 3.5 Mat. 3.5 That Jesus came from Galilee to Jordan unto John to be Baptized of him and Ver. 16. And when he was Baptized he went up straight way out of the Water C jetan The learned Cajetan upon the place saith Christ ascended out of the Water therefore Christ was Baptized by John not by sprinkling or by pouring Water upon him but by Immersion that is by dipping or plunging in the Water A second Scripture considerable is that of Joh 3.23 John 3.23 And John was Baptizing in Aenon near Salim and the Reason why he pitcht upon this place is given because there was much Water there Piscator Piscator upon the place sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies many Rivers as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular number signifies the River of Jordan this saith he is mentioned to signifie the Ceremony of Baptisme which John used in dipping or plunging the whole Body of Man standing in the River whence saith Christ being Baptized by John in Jordan is said to ascend out of the Water Calvin Calvin upon these words saith That from this place you may gather that John and Christ administred Baptisme by plunging the whole body into the Water A Third Scripture worthy our notice Acts 2.36 is Acts 8.36 38. As they went on their way they came unto a certain Water and the Eunuch said see here is Water and they went both down into the Water both Philip and the Eunuch and he Baptized him and when they were come up out of the Water upon which place Calvin Calvin saith We see what fashion the Ancients had to administer Baptisme for they plunged the whole Body into the Water The use is now saith he that the Minister casts a few drops of Water only upon the Body or upon the Head A Fourth Scripture we shall mention is Rom 6.4 Rom. 6.4 Buried with him in Baptisme where the Apostle elegantly alludes to the Ceremony of Baptizing in our death and Resurrection with Christ Cajetan Cajetan upon the place saith Thus we are Buried with him by Baptisme into death By our Burying he declares our Death from the Ceremony of Baptisme because he who is Baptized is put under the Water and by this carries a similitude of him that is Buried who is put under the Earth Now because none are Buried but dead men from this very thing that we are Buried in Baptisme we are assimulated to Christ buried or when he was Buried Tilenus Tilenus in his disputation P. 886 889 890. A learned Protestant Writer gives a most remarkable Testimony in the Case Baptisme saith he iâ— the first Sacrament of the New Testament instituted by Christ in which with a most Pat and Exact Analogy between the Sign and the thing signified those that are in Covenant are by the Minister washed in Water The outward Rite in Baptisme is Three old 1. Immersion into the Water 2. Abiding under the Water 3. Resurrection out of the Water The form of Baptisme viz. Internal and Essential is no other then the Analogical proportion which the signs keep with the things signified thereby For the properties of the Water in washing away the defilements of the Body do in a most suitable similitude set forth the efficacy of Christs Blood in blotting out of sins so dipping into the Water doth in a most lively similitude set forth the mortification of the old man and rising out of the Water the Vivication of the new The same plunging into the Water holds forth to
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
great weakness sinful shortnes therein in any of the many Editions of that Piece which I humbly conceive as well deserved a Recantation as some other things he has judged worthy thereof CENT II. Anselm Anselm asserts that Children should be Baptised and gives these Reasons 1st That the Devil by the faith of the Parent may be cast out of the Children in Baptism as the Woman of Canaan in the 15. Mat. v. 21. had the Devil cast out of her Daughter p. 171. 2ly That they may thereby be freed from Original sin and be rendred Saints and holy ones by Baptism as they are owned to be 1 Cor. 7. p. 171. 3ly That they may die to sin for they that are Baptised into Christ are so being Baptised into his Death which he says is without exception for whosoever is Baptised into Christ is Baptised into his Death Meginhardus Meginhardus saith if little Infants or weak ones be brought to Baptism let them answer for them that bring them and then let hands be laid upon them with holy Chrysme ☜ and so let the Eucharist be Communicated to them p. 168. Ivo saith that the Infants as well as the Adult are to be Baptised because of the Faith of the Sacrament p. 260. The Latins in this age did Rebaptise the Greeks who dssowned their Baptism p. 263. And the Greeks did excommunicate the Latines for renouncing theirs p. 401. To the former Superstitious Rites they added That Salt should be put into the mouth of the Baptized p. 261. And to the Christning of Churches that Salt should also be mixed with the Water of Execration Waldenses witness against Infant Bapt. The Waldenses did appear this Age to witness against the Romish Superstitions and amongst the rest that of the Real Presence in the Eucharist and Baptizing of Infants which you have at large hereafter with the opposition and persecution they met with for the same They were called Bâ—ringarians from Beringarius one of their chief Leaders CENT 12. Peter Lombard Peter Lombard saith That to the baptizing the Adult their proper faith is required but to the baptizing an Infant the faith of others sufficeth Cent. 12. p. 418. And again Children are to be baptized because they are thereby clensed from original sin p. 596. Bernard Bernard saith That without Baptism Children cannot be saved p. 604. And again As Children of old were circumcised without or against their wills for their Salvation so may they now be baptized p. 599. Peter Cluniacenses Peter Cluniacenses writing against Peter Bruis one of the Waldensian Barbes who denied Infants Baptism saith Lib. 1. Ep. 2. They who are not baptized with Christs Baptism cannot be Christians And shall the Children of the Jews be saved with the Sacrament of Circumcision and shall not the Children of Christians be saved with the Sacrament of Baptism p. 599. Heldigard Heldigard saith That as our little Children that are not capable to feed themselves have others to feed them to keep them from temporal death So is it with them in Baptism who being neither capable to believe or profess have spiritual helps provided for them that they may not want that spiritual food that may preserve them from eternal death p. 602. Alexander Alexand. the 3d in his Decretals L. 3. Tit. 40. c. 2. saith They who have any doubt concerning their Baptism may be baptized with these words If thou art baptized I do not baptize thee but if thou beest not I do baptize thee in the Name of c. The former ridiculous Rites were this Age observed with this Addition Bernard saith To the Dedication or right-Christning of Churches there must be Aspersion Inunction Illumination ☞ Benediction Nomination p. 861. And that if the Temple should come to be polluted by the Priests committing Adultery in it The sprinkling it afresh with Holy-Water cleanseth it again Alex. 3. L. 5. Decret When Marriage prohibited The certain times wherein Marriages were prohibited was from Septuagesima to Easter from Râ—gation to Whitsâ—ntide from Advent to Epiphany Which were done by the Edict of Pope Clement as saith Gigas p. 919. The Waldenses were in this Age great Witnesses to the baptizing of Believers Petro Brusians writ against Infants Baptism and as great opposers of Infants Baptism called by the name of Petro-Brusians Apostolici Henerici and for which they were great Sufferers is hereafter p. 844 845 846. CENT 13. Thomas Aquinas Tho. Aqui. saith Children are to be baptized not in their own proper faith but in the faith of the Church p. 419. And again That they may be freed from Original Sin and Condemnation p. 422. Alexander saith Baptism conferrs grace to little ones not only purging them from Original Sin but by the Merits of Christs Suffering the faith of the Surety but by the vertue of the Sacrament p. 426. Bonaventure Bonavent saith If Children dye that are baptized before they come to years of discretion they so receive grace by the faith of another that by Christs merit they shall be saved which he saith is denied by certain cursed Hereticks p. 419. Concurring hereto are several other Doctors of this Age as Hugo p. 544. Gulielmo p. 419. Albert and the Decree of the Neomansian Synod 594. the Synod of Coloniae 938 944. but let these already mentioned suffice Tho. Aquinas saith Though a Priest be the proper Administrator of Baptism yet in case of necessity not only a Deacon but a Lay person yea a Woman nay an Heretick or Pagan may baptise so be it the true form of the Church be observed and intend thereby what the Church intends p. 419. An Exposition of many of their ridiculous Customs Gulielm All the Abominable Rites before-mentioned were in this Age observed with this following Exposition upon them Gulielm saith That the matter of the Sacrament of Confirmation is Oyl-Olive mixed with Balsom and incorporated upon the fire called Chrysm and which can only be done by the hands of a Bishop The form of which Sacrament he saith is this viz. I sign thee with the sign of the Cross confirm thee with the Crysm of Salvation in the name of the Father Son and Holy Spirit Amen And which only a Bishop can administer p. 417. By Exâ—rcism the Devil is blown away Hugo Albertus Albertus saith By blowing in Execration the power of the Devil is expelled and being signed upon the breast and forehead with the sign of the Cross he is driven not only from the heart but more visibly from the outward man And that the Salt is to be put into the mouth the better to endue with spiritual savour and wisdom And that the ears and nose is to be anointed with spittle that grace and discretion from God may be conferred which because the spittle descends from the Head that is thereby signified And that the Breast must be anoynted to prepare the Heart
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
Children is used in Scripture shall by Children understand Infants must needs believe that in all Israel there were no men but all were Infants and if that had been true it had been the greater wonder they should overcome the Anakims and beat the King of Moab and march so far and discourse so well for they were all called the Children of Israel The fourth thing to be inquired into is Whether Circumcision was a Seal of the new Covenant to the Believers and their Seed To which I answer in the Negative that it was neither a Seal to them Circumcision only a Seal to Abraham not to Believers nor their Seed not much less a Seal to them of the new Covenant It is true it was a Seal Confirmation or Ratification of the faith that Abraham had long before he was Circumcised but so could it not be said of any Infant that had no faith It was a Sign put into the Flesh of the Infant but a Sign and Seal only to Abraham witnessing to him that he not only had a justifying faith but to the truth of the Promises viz. That he should be the father of many Nations Gen. 12.23 2dly The father of the faithful Rom 4.11 Heir of the World Rom. 4.13 That in hi◠all the Families of the Earth should 〈◊〉 blessed viz. in Christ proceeding fro◠him which was no wayes true of any Infant that ever was Circumcised for none had before their Circumcisio◠such a faith that intitled them to such singular Promises the scope in that place in the 4. Rom. being to shew That Abraham himself was not justified by Works no not by Circumcision but by faith which he had long before he was Circumcised and so but a Seal or Confirmation of that faith which he had before and to assure him of the truth of those special Promises made to him and his Seed both Carnal and Spiritual And to which purpose you have both Chrysostome and Theophylact Chrysost and The. as Mr. Lawr. P. 168. viz. It was called a Seal of the Righteousness of Faith because it was given to Abraham as a Seal and Testimony of that Righteousness which he had acquired by faith Now this seems to be the priviledge of Abraham alone and not to be transferred to others as if Circumcision in whom ever it was were a Testimony of Divine Righteousness for as it was the priviledge of Abraham that he should be the Father of all the faithfull as well Circumcised as uncircumcised being already the father of all uncircumcised having faith in Vncircumcision he received first the sign of Circumcision that he might be the father of the Circumcised Now because he had this priviledge in respect of the Righteousness which he had acquired by faith therefore the sign of Circumcision was to him a Seal of the Righteousness of faith But to the rest of the Jews it was a sign that they were Abraham 's Seed but not a Seal of the Righteousness of faith as all the Jews also were not the fathers of many Nations Secondly Much less was Circumcision a Seal of the new Testament as before for nothing is a Seal thereof but the Holy Spirit Eph. 1.13.4.30 Thirdly Neither is Baptisme more then Circumcision called a Seal It i◠called a Figure 1 Pet. 3.21 And 〈◊〉 is a sign as before But a sign and figure proper only to men of understanding representing Spiritual things and Mysteries And not as Circumcision which was a sign not improper for Infants because it left a signal impression in their flesh to be remembred all their days but so cannot Baptisme be to any Infants 5. Circumcision not administred only to believers their seed The fifth thing to be examined it Whether Circumcision was administred to Believers as Believers and to their See◠after them as such to which Baptisme was to Correspond It is answered by no means for it was an Ordinance which by the institution belonged to all the natural Linage and posterity of Abraham good or bad without any such limitation as was put upon Baptisme If thou believest with all thy Heart thou mayst Acts 8. or any such qualification to an Infant capable to receive it that he should have a believing Parent but will you deny Abraham to be a believing Parent and was not he a Father to them all What then he was a publick common Father which reaches not the case in hand for he was no such father to them neither have they any other in his stead therefore the Analogy holds not yet if they had would it avail for that Priviledge would not stand the natural Children of Abraham in any stead to admit them to Baptisme which though they claimed upon that account Mat. 3. John rejects them upon it calling them a Generation of Vipers bidding them bring forth fruits meet for Repentance and which only would give them admittance to the Baptisme of Repentance and that it was not enough to say they had Abraham for their father And to the same purpose doth our Saviour tell Nicodemus a Mr. in Israel that without the new Birth his Birth-priviledge would not avail him in the Gospel-priviledges Joh. 3. and with more severity doth he tell the Jews that however they bore up themselves as the Sons of Abraham yet without believing in Christ who could only make them free 6. Baptism came not in the room place use of Circumcision 1. Not in the room and stead they were Bond-slaves to sin and the Children of the Devil The sixth thing to be searched after is Whether Baptisme did succeed in the Room Place and use of Circumcision To which I answer by no means for the following Reasons 1. Not in the room and stead 1. Because then only Males not Females would be baptized because no other Circumcised but all believing women as well as men were to be baptized Acts 8.12 16.14.15 2. Because then some not all Believers should be baptized because not only women as before were not admitted but all Believers out of Abrahams Family to whom he was a Spiritual father because he was a Believer before he was Circumcised Rom. 4.11 12. Whereas all Believers according to the Commission were to be baptized 3. Because then the Circumcised needed not to have been baptized if they had been already sealed with the new Covenant-seal But Christ himself and all his Apostles and so many of the Churches were Circumcised yet nevertheless were baptized 2. Not to the ends and uses 2. Not to the ends and uses neither as suggested upon the following grounds 1. Because Circumcision was a sign of Christ to come in the flesh and Baptisme that he was already come in the flesh witnessing to his Incarnation Death Burial and Resurrection 2. Circumcision was to be a partition Wall betwixt Jew and Gentile but Baptisme testified the contrary viz. That Barbarian Scythian Bond and Free Jew and Gentile Male or Female were all one in Christ Cornelius the
upon the Head or Face contrary to the Sence of the Word Nature of the Ordinance and constant Vsage of the Primitive times as confest by Parties themselves obliging thereby the Administrator to tell a lie in the name of the Lord saying he doth Baptize when he doth but Rantize V. By introducing so much Error and false Doctrine into the world viz. 1. That it was to take away Original sin 2. To work Grace and Regeneration and to effect Salvation by the Work done 3. That it was an Apostolical Tradition 4. That Children have Faith and are Disciples of Christ 5. That all Children of Believers are in the Covenant of Grace and faederally Holy VI. By defiling and polluting the Church viz. 1. By bringing false Matter therein who are no Saints by Calling being neither capable to perform duties nor enjoy Priviledges 2. By laying a foundation of much ignorance and profaneness 3. By confounding World and Church together which Christ hath separated bringing the World into the Church and turning the Church into the World VII By introducing and establishing many Humane Traditions and Inventions of Antichrist together with it as Gossips or Sureties Bishoping or Confirmation Chrysme Exorcisme Confignation c. prophaning thereby so solemn an Ordinance taking Gods name in vain and making his Commandments void VIII By being such a make-bate such a Bone of Contention and that amongst themselves too that own it as well as with those that oppose it For what Divisions and Sub-divisions are there amongst them both as to Subject Time Order Circumstances what endless strifes about Womens baptizing and whether Bastards or the Children of Apostates Heathens or Excommunicated persons should be baptized IX By being an occasion to stir up much bitter hatred wrath strife enmity and persecution against those that oppose it Oh how have they been loaded with Calumney and Reproaches as the vilest of Men and how in all Ages have they been followed with Stripes Imprisonments Confiscations yea Death it self as the Historical Part informeth you X. By confirming hereby the whole Antichristian Interest as made good in the Preface XI By ushering in great Absurdities Absurdities viz. 1. That persons may have Regeneration and Grace before Calling 2. That Persons may be visible Church-Members before Conversion 3. That Persons may Repent believe and be Baptized and saved by the Faith of another 4. That Types and Shadows are profitable after the Antitype and Subâ—tance is come introducing thereby the Legal Birth-priviledge the Carnal Seed the Typical Holiness the National Church c. to the reviving Judaisme and outing Christianity 5. That the better to exclude believers Baptisme new Church-Covenants are invented to enter into the Visible Church by instead thereof especially amongst those that own Infants Baptisme yet deny them the right of Church-Membership XII By the manifold Contradictions Contradiâ—tions that attend the Practise 1. By asserting that Baptisme is a Symbol of present Regeneration wrought and yet apply it to ignorant unconverted Babes so uncapable of regeneration as Jam. 1.18 1 Pet. 1.23 Joh. 1.12 13. And as so well defin'd by Dr. Owen in his Theo. l. 6. c. 4 p. 480. viz. To be a Renovation new Creation Vivification opening blind Eyes raising from Death to Life c. 2. That it truly figures and represents a Death Burial and Resurrection and yet do nothing but sprinkle or pour a little Water on the Face 3. That Faith and Repentance is râ—quired in Persons to be baptized anâ— that it is ridiculous yea impious anâ— prophane to do it without and yet coâ—fess that Children to whom they apply it have neither 4. That it is the declaration of the Spiritual Marriage the stipulation that is mutually entred into betwixt God and the Believer and yet assign it to Subjects as uncapable of either as Stocks or Stones Bells or Church-walls that yet Antichrist makes capable Subjects thereof as well as Infants 5. That the Baptismal Covenant enters into the Visible Church and yet deny the Church-Members the Priviledges thereof or seperate from them without any warrantable cause shew'd or orderly proceeding either against them or they that do own them as such 6. That seperate from Rome as the false Church and yet own their Baptisme the Foundation Stone thereof And others that pretend seperation from National and Parish Churches and to disown the baptizing the Children of all good and bad with the sinful Ceremonies attending it yet if Papist or Protestant either upon their Tearms tender to their fellowship they are received without Renouncing their sinfull Baptisme and performing it in the way they judge right 7. That they own the Doctrine of Perseverance and dâ—sown falling from Grace yet baptize all the Children of Believers because they conclude them in the Covenant of Grace yet afterwards teach them Conversion and in Case of unbelief reject them as Reprobates And to all which you may familiarly add by your daily observation which Chapter we shall conclude with these high expressions of Dr. Tayler Dr. Tayl in his Lib. Pro. P. 244. And therefore whoever will pertinaciously persist in this opinion of the Paedobaptists and practice it accordingly they pollute the Blood of the Everlasting Covenant They dishonour and make a Pagentry of the Sacrament They ineffectually represent a Sepulture into the Death of Christ and please themselves in a Sign without effect making Baptisme like the Fig-Tree in Gospel full of Leaves but no Fruit and they invocate the Holy Ghost in vain doing as if one should call upon him to illuminate a Stone or a Tree CHAP. VI. Wherein the nullity and utter insignificancy of Infants Baptisme is made appear THat it is no way safe for any to rest contented with that Baptisme which they received in their Infancy may appear because such their Baptisme is a meer nullity an insignificant nothing in respect to the New Testament Ordinance of Baptisme and the reason is plain because there is that wanting in it which is so essential to true Baptisme For first Neither right matter nor form there is as the right Subject of Baptisme wanting so the true External form is wanting also as practised with us For the External form as before shewed is not sprinkling or pouring a little Water upon the Head or Face but a dipping the whole person under Water and raising him up again to figure out death burial and Resurrection as before If then matter and form be wanting which is Essential to its being it must needs be a nullity for what is more essential to the being of a thing then matter and form and how is it possible to define Baptisme or any thing else where they are wanting and which is such a difficiency in that or any thing else that makes it a non-entity or a meer nullity Object But 't is said there was the right words of Baptisme it was done in the name of the Father Son and Holy Spirit Answ So there was also
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