that Mr. Bunian in his opposing this Principle may well be said Not only not to please God but to be contrary to all men And whose return to Mr. Paul hereupon is so ridiculous that it may not be unworthy your knowledg as witnessing either his egregious Ignorance or Self-condemnation therein which I shall give you in his own words p. 98. who first sets down Mr. P. Question viz. Whether your Principle and Practice is not equally against others as well as us viz. Episcopal Presbyterians and Independants who are also of our side for our practice though they differ with us about the subject of Baptism viz. 1. to Baptize then to Communicate Do you delight to have your hand against every man Bun. Ans B. Answ I own Water-Baptism to be Gods Ordinance but I make no Idol of it Where you call now the Episcopal to side with you and also the Presbyterian c. You will not find them easily persuaded to conclude with you against me they are agaist your manner of Dipping as well as Subject of Water-Baptism neither do you for all you flatter them agree together in all but the Subject Do you allow their Sprinkling Do you allow their Signing with the Cross Why then have you so stoutly an hundred times over condemned these things as Antichristian I am not against every man though by your abusive Language you would set every one against me but am for Union Concord and Communion with Saints as Saints and for that cause I wrote my Book This is that he calls his Answer but let all the world judg whether he hath so much as once taken the least notice of the Question Mr. Paul tells him his Principle and Practice opposes all those named as us viz. Who do own with us as a principle that Baptism should precede Church-Fellowship and therefore in their sence of Baptism which is not in the Question either as to Subject or Circumstance do practise it accordingly not admitting any Unbaptised Person into their Fellowship And the truth whereof if Mr. Bunian doubt besides their Writings I could give him some late instances of grown persons not Sprinkled in Infancy that must not be admitted upon account of their Saintship into Fellowship till they had Water sprinkled or poured upon their faces and that by some that he hath leaned upon as Patrons But what doth he reply to this how doth he acquit himself from this Singularity so differing in Principle and Practice from all They differ from you in the manner as well as the subject I am not against every man but am for Union Concord and Communion with Saints But would any Child that could say any thing for it self have made a more ignorant Return therefore you may judg of the rest by it But to the next 3. That Ignorance absolves from Sins of Omission and Comission A Third Fundamental Mistake is his presumptuous asserting all along That Ignorance doth absolve both from the Sin of Omission and Commission and which not only justifies the neglect of the true but the Exercise of false Worship and not only bears out in rejecting of Christs but the embracing of Antichrists appointments and that not only to give a Dispensation to the parties themselves thus transgressing but to the Congregation also that shall Receive and bear with them A Rule if observed what corrupt Doctrine or Practice might not be introduced thereby And which may pass for as good Doctrine as theirs of old if they could but say Corbon they might be set free from their dutiful Obligation to their Parents 4 By decrying Institutions by crying up Moral Precepts Mark 7.11 A Fourth is That under pretence of crying up Obedience to the X. Commandments or moral Precepts he takes the boldness to decry and trample under foot Christ's instituted Worship as though it were possible to be guilty of false Worship and Idolatry and not violate the first and second Commandment Did not such daring Presumption cost Israel dear in their following the Rebellions Inventions of Jeroboam the Son of Nebat who made Israel to sin and what was that helnous provetation but the perverting the right way of the Lord by changing part of his Instituted Worship A Fifth is 5. That the Churches to whom the Epistles were written were not all baptised His asserting that the Churches in the New Testament to whom the Epistles were written were not all Baptized to the vacating all the holy Exhortations and spiritual Obligations inferred and inforced from the same almost in every Epistle and which he grounds upon his vain Imagination That because it is said Gal. 3.27 As many of you as have been baptised into Christ have put on Christ And Rom. 6.3 Know you not that so many of you as have been baptised into Christ were baptised into his Death implying that the words so many import that some were not Not considering that the Sâ—â—pâ— and the Argument from the words which do necessarily enforce another sense and that such a sense as he would put upon them is altogether groundless and unreasonable as for instance in Gal. 3.27 He tells them that they are all the Children of God baptised into Christ For the Apostle having said vers 26. That they were all the Children of God he in the next words gives the reason of what he had said for they had put on Christ by Baptisme But now if their putting on of Christ in Baptisme was to be esteemed as a proof of their Relation to God as Children as the Apostle you see makes it to be Then that which he gives in by way of Reason and proof that they were all the Children of God by Faith would fall shorâ— of â—his end if only a part of the Members of their Churches had been Baptised and not all And so in like manner in that other Text he presseth a general Duty viz. Mortification and Vivification from a general and universal Practice otherwise those Duties would not in this Amâ—â—ent concern the Unbaptised And by as good Argument may we conclude that because the Apostle commands that as many Servants aâ— are under the yoke should count their own Masters worthy of all honour that the name of God be not blasphemed That some Servants by the same inference might be under the yoke and some not and that some must honour their Masters and some might choose Sixthly By his declaring so often 6. That Baptism is no Church-Ordinance and so positively That Baptisme is not a Church-Ordinance whereby he bears up himself exceedingly in his Notion To which I would say It must either be an Ordinance lest by Christ for the Church to manage and order or to the World for I know no medium But that he left no such holy Appointment to be managed by the ignorant prophane World but to the Church only I thus prove 1. Because he hath committed the Ministry to them to Teach and Convert which must precede Baptisme and qualifie for it 2. That to the Church belongs ordinarily to receive the account of such Conversion that it may be better understood whether the Party desiring Baptisme doth believe with all the heart and that he hath brought forth fruits meet for Repentance before he be baptised with the Baptisme of it 3. That to them belongs the appointing of the Administrators and faithful Witnesses to see it orderly performed otherwise Women Apostates or any as some hold may do it God is a God of Order and not of Confusion And all things are to be done to Edification 4. Because it is an entrance and door into the Visible Church as hath been amply in the foregoing Treatise proved and the foregoing Scriptures evidence and which is so clear saith Mr. Baxter that they must deny Scripture that deny it It is true as Mr. Paul affirms that Persons entered into the Visible Church hereby are by consent admitted into particular Congregations where they may claim their Priviledges due to Baptized Believers being orderly put into the Body and put on Christ by their Baptismal Vow and Covenant for by that publick Declaration of consent is the Marriage and solemn Contract made betwixt Christ and the Believer in Baptisme as before at large And if it be propostrous and wicked for a Man and Woman to cohabite together and to enjoy the Priviledges of a Marriage-state without the passing of that publick Solemnity So it is no less disorderly upon a Spiritual account for any to claim the Priviledges of a Church or be admitted to the same till the passing of this Solemnity by them But 't is not done in the Church No more is Visiting the Sick or anointing with Oyl are they not therefore Church-Ordinances If any desire further Satisfaction upon this Argument they may peruse two Treatises one written by Mr. Allen called Baptismal Abuses discovered Disproving the Lawfulness of Infants and verity of Believers Baptism with the irregularity of mixt Communion Baptised and Unbaptised written 1653. The other by Mr. Lamb called Truth prevailing against the fiercest opposition upon the same subject the same Year both answering Mr. John Goodwin opposing the same And which are done with that Judgment strength of Argument and Authority of Scripture that notwithstanding they have both of them personally declined those Truths so zealously and understandingly pleaded for by them and gone back to that they therein call Humane Tradition Will-Worship and Idolatry fulfilling Dan. 11.35 Pro. 28 4â— Gal. 2.18 1 Pet. 2.21 22. Yet will their Books not only live as a Witness for God and his reproached Truths but as a living Testimony against themselves in their unreasonable and unrighteous Departure from the same without Repentance to all Generations FINIS
and are all one in Christ and Abrahams Seed according to Promise A seventh End of Baptisme is Seventh End entrance into the Visible Church that the Baptized person may orderly thereby have an entrance into the visible Church and have a right given him to partake of all the Ordinances and Priviledges thereof For as Circumcision of old was the visible door of entrance into the Old testament-church and so essentially necessary thereto that without it none were esteemed either Church Members or were to Partake either of the Passover or of any of the Priviledges thereof all without being called the Uncircumcision So also was Baptisme such a Door and Visible entrance into the New-testament-church that none were esteemed Members thereof or did partake of its Ordinances before they were baptized being so Gods Hedge and Boundary that others were esteemed without And therefore as Christ had laid down the Order in the Commission first to teach then to Baptize and then to teach them all things viz. in the place of teaching his School or Church So did they practice accordingly as we read Act 2.41 42. Where after Peter had taught them it is said That they who gladly received his Word were bapt zed and the same day there was added unto them 3000. Souls and they continued stedfastly in the Apostles Doctrine fellowship and breaking of Bread and Prayer So that after Baptisme not before the Believers were said to enjoy and partake of all the Church Priviledges And which is Christs directory and Standard for Rule and Order to the end of the world The Church of Corinth were said 1 Cor. 11.2 to have kept the Ordinances as they were delivered to them And it was the Apostles joy and rejoycing to see the Order and Faith of the Saints Col. 2.5 And therefore it is said 1 Cor. 12.13 That by one Spirit we are all baptized into one body whether we be Jews or Gentiles Bond or Free and have been all made to drink into one Spirit viz. The same Spirit of Faith Regeneration and Holyness which gives right to Baptisme orderly lets into the Body and Church and so admits also unto the Supper which is the received sense of most interpreters upon the place And by this Order believers were said to be baptized into Christ and to be implanted together with him Rom. 6 3 Gal 3.27 For as publick Officers are invested into their trust by some external solemnity that passeth upon them at the time of their installment And as the Husband and Wife enter into their Relation by some solemn act done at the time of their Marriage Or as a Corporation by some publick act done doth receive its Members at their Enfranchisement Even so according to the import of these Scriptures mentioned do Men and Women receive that Relative being which they have in Christ and as Visible Members of that Spiritual â—orporation wherein Christ is Head and Chief from that solemn act of being baptized into him And as the Officer is not invested with his Authority Or Husband and Wife with that Power over each others Bodies as 1 Cor. 7.4 nor any Members with the Immunities of the Corporation by any prequalifications or actions preparatory thereto 〈◊〉 that be acted and done by way of Solemnity which immediately invests them with their several Respectâ— and Capacities In like manner mâ—n are to â—e esteemed capable of those priviledges which visibly do belong to the body of the Church upon the account of any precedaneous Qualification or Action whatsoever until first they have past through those spiritual solemnities in Baptisme upon which they are invested with the denomination and visible priviledges which belong in common to the Members of Christs Mystical body Which Order of Christ hath had such a sanction upon it that all or for the most part all that have profest Christianity whether Papists Prelatists Presbyterians or Independents have owned the same not communicating in the Supper with any they judged unbaptized In a word Baptisme hath been called of old amongst the Ancients and not without Reason Janna Sacramentorum the Gate of the Sacraments whereof they gave this Reason In all respects the Order of the Mystery is kept that first by Remission of sins a Medicine be prepared for their wounds and then the Nourishment of the Heavenly Table be added Ambrose Ambrose Which Truth is further witnessed unto and confirmed by the following Testimonies viz. Justin Martyr Justin Martyr in secunda Apologiâ pro Christianis speaking of the Lords Supper to which the new baptized person is admitted saith This food we call the Eucharist to which no man is admitted but only he that believeth the truth of our Doctrine being washed in the Laver of Regeneration for Remission of sins c. Vrsinus Vrsinus in his Catechisme Baptisme is a Sacrament of entrance into the Church whence it cometh that the Supper is presented to none except first baptized The Assemblies Catechisme â—ssemâ—lies Catechisme Baptisme say they is a Sacrament of the New Testament ordained by Jesus Chriâ—t not only for the solemn admission of the party baptized into the Visibit Church But c. Mr. Bax. Mr. Baxter in his plain Scripture proof p. 24. As a Souldier before Listing and a King before Crowning and taking his Oath so are we Church-Members before Baptisme But as every one that must â—e admitted solemnly into the Army must be admitted by Listing as the solemn engaging sign So every one that hath right to be solemnly admitted into the Visible Church must ordinarily be admitted by Baptisme proved thus If we have neither Precept nor Example in Scripture since Christ ordained Baptisme of any other way of admiting Visible Members but only by Baptisme then all that must be admitted Visible Members must ordinarily be baptized But since Baptisme was instituted we have no Precept or Example of admitting Visible Members any other way but constant Precept and Example for admittance this way Therefore all that must be admitted Visible Members must be baptized I know not saith he what in shew of Reason can be said to this by those that renounce not Scripture For what man dare go in a way that hath neither Precept nor Example to warrant it from a way that hath a full current of both Yet they that will admit Members into the Church without Baptisme do so I had thought to have been larger upon this Point and intended particularly to have answerâ—d a late piece of Mr. â—unions in contradiction hereto But â—eing so well replyed to by Mr. Paul in his serious Reflections so lately Printed I shall say thereto little more then what you find in the Sixth Chapter respecting the constitution of the Primative Churches Now may it not be referred to the Judgment and Conscience of the considerate Impartial Reader whether any but the believer can possibly reach or attain these Spiritual ends mentioned and how capable poor ignorant Babes are to answer
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
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
Eâ—glish Liturgy about 1549 the Form of Worship and Administration of the Sacraments with all their Rites and Ceremonies were held forth in the English Liturgy as it was translated out of the Latin Mass-Book concerning which we have this account from Mr. Fox in his Martyrology p. 1499. That in the Rising in Devonshire upon the translating the Latin Mass-Book into English the King writes after this manner to quiet them viz. The English Service translated out of the Latin Mass-Book As for the Service in the English Tongue perhaps it seemeth to you as New Service when indeed it is no other but the Old the self same words in English which were in Latin saving a few things taken out so fond that it hath been a shame to have heard them in English as all they can judg that list to repeat the truth And if it was good in Latin it remaineth good in English for nothing is altered but to speak with knowledg what was spoken with ignorance c. Wherein the Time Order Manner and Ceremony of Baptizing of Infants is directed and enjoyned with all the Rites appertaining thereto In the said Service-Book in the Rubrick before the Catechism it is said That Children being baptized have all things necess ry for their Salvation and be undoubtedly saved And therefore after Baptism the Priest must say We yeeld thee hearty thanks that it hath pleased thee to regenerate this Infant with thy Holy Spirit And the Child is afterwards to be instructed when he comes to understanding to say That therein he was made a Member of Christ and a Child of God and an Inheritor of the Kingdom of Heaven Just comporting length and breadth with Pope Innocents first Canons In the 27th Article of the Church of England 27. Article of the Chuâ—ch â— England it is said That the Baptizing of young Children is in any wise to be retained in the Church as most agreeable to the Institution of Christ made in Q. Eliz. time 1562. In the Scotch Service-Book Scotch Service-Book imposed in the begining of the late War it is said That as oft as new Water is put into the Font the Priest shall say Sanctifie this Fountain of Baptism Oh thou which art the Sanctifier of all things The Directory Directory in the Parliamenâ—s time leaves out Gossips and signing with the Sign of the Cross changes the Fonts into Basons And the Parliaments Ordinance May 2. 1648. made it Imprisonment to affirm Infants Baptism unlawful and that such should be Baptized again Mr. Marshal informes us out of Phocius p. 3334 That some of the Greek Churches have Laws That whatsoever baptized Person refused to bring their Children and Wives too to be baptized should be Anathamatised and punished also The wicked Decree of Zurick At Zurick as Dr. Featly tells us out of Gassius p. 68. The Senate made an Act That if any presumed to Rebaptize viz. to baptise any that had been baptised in their Infancy That they should be drowned and that at Vienna many for Baptizing such were so tyed together in Chains that they drew the other after him in the River wherein they were all drowned And that at Roplestein the Lords of that place Decreed that such should be burnt with a hot Iron and bear the base Brands of those Lords in whose Lands they had so offended And p. 182. out of Ponton Catalog through Germany Alsatia and Swedeland many Thousands of this Sect who defiled their first Baptisme by a second were baptised the third time in their wn Blood CHAP. III. Wherein the Erroneous Grounds both as to fabulous Traditions and mistaken Scriptures upon which Infants Baptism hath been both formerly and laterly founded is made manifest THe First and Principal Ground that hath been asserted for this practice hath been Ecclesiastical and Apostolical Tradition or however as hath been said the Scripture is so silent in the Case yet the clear full and uninterrupted Tradition of the Church makes up that defect to which the Church of Rome and some others have adhered Though many Protestants since the Reformation have chose to flye to some Consequential Arguments deduced as they suppose from the Scriptures to justifie the same Both which in this Chapter are brought forth and duly weighed in the Ballance of Truth The First we shall examine is the point of Tradition and therein do these two things Shew that it hath primarily been asserted to be the ground thereof Secondly The insufficiency of the Authorities that have been urged to prove the same Tradition the principal ground of Infants Baptism That Tradition hath principally been leaned upon as the main ground of the Practice you have the following Instances Austin Austin tells us That the Custome of our Mother the Church in Baptizing little Infants is not to be despised nor to be judged superfluous nor to be believed at all unless it were an Apostolical Tradition Lib. 10. de Gen. c. 23. And again in his 4th Book against the Donatists 24 Chap. saith That if there be any that do inquire for a Divine Authority for the Baptizing of Children Let them that know what the Universal Church holds nor was instituted in Councils but alwaies retained is most rightly believed to have been delivered by no other than Apostolical Authority Chrysost Chrysostom saith That Infants ought to be baptized as universally received by the Catholick Church to take away Original Sin Mag. Cent. 4. Bellarmine Tom. 1. L. 4. c. 2. saith That the Baptism of Infants is an Apostolical Tradition not written because saith he it is not written in any Apostolical Book though written he saith in the Books of almost all the Antients And which Tradition of the Apostles saith he is of no less Authority with us than the Scriptures In the Council of Trent Council of Trent after they had in the 5th and 7th Sessions made those Canons about Infants-Baptism before mentioned do conclude That their Traditions touching the same should be received Pari Pietatis affectu with the same pious affection with the Holy Scriptures as you have it p. 144. In the Council of Basil Council of Basil in the Oration of the Cardinal of Ragusi It is asserted That in the beginning of this Sacrament of Baptism they only were to be baptized who could by themselves answer Interrogatories concerning their Faith And that it was no where read in the Canon of Scripture that a new-born Infant was baptized who could neither believe with the Heart to Justification nor confess with the Mouth to Salvation Yet nevertheless saith he the Church hath appointed it Eckius Eck us against the Lutherans writes That the Ordinance concerning the Baptism of Children is without Scripture and is found to be only a Custome of the Church And in his Enchiridion calleth it a Commandment and Ordinance of Man and that it is not to be proved out of the Holy Scriptures A great Papist lately in
London going to a Dispute about Infants-Baptism told his friend He was going to hear a Miracle viz. Infants Baptism to be proved by Scripture And the Ground and Reason why they do so firmly own this Truth to the Protestants upon that subject is but the better to inforce and introduce their many other Traditions there being nothing else for that But whereas some object That Bellarmine and others do also bring Scripture for it Becan Becâ—n Lib. 1. c. 2. Sec. 24. answers That some things may be proved out of Scripture when the Churches sence is first heard about the Interpretation thereof for so he saith it is concerning Infants Baptism which is proved from John 3.5 Except a man be born of Water and the Spirit c. But the sense whereby to prove it it only manifest by Tradition And it is confirmed in the Canon Law and Schoolmen That Infants-Baptism was not reckoned perfect till the Bishop laid on hands which was called Confirmation viz. of the imperfect Baptism in Infancy and therefore saith Caistans Caistans secundum Jewel That an Infant wanting Instruction in the Faith hath not perfect Baptism Tom. prec p. 86. Dr. Field Dr. Field Lib. 4. P. 375. saith That Infants-Baptism is therefore called a Tradition because it is not expresly delivered in the Scriptures that the Apostles did baptise Infants or that they should do so The Oxford Divines Oxford Divines in a full Convocation Jan. 1647. say That without the consentaneous judgment and practice of the Universal Church they should be at a lâ—ss when they are called upon for proof in the point of Baptizing Infants Mr. Tombes Dr. Prideaux Dr. Pridâ— Controv. Theol. Sec. 392. Infants Baptism saith he rests upon no other Divine right than Episcopacy viz. Diocesan Episcopacy in use in these Nations Mr. Baxter Mr. Baxter in Defence of the Principles of Love p. 7. saith That the Anabaptists are Godly men that differ from us in a Point so difficult that many of the Papists and Prelatists have maintained That it is not determined in Scripture but dependeth upon the Tradition of the Church Though he saith he is of another mind himself To which many more might be added to prove to you That Apostolical Tradition for want of Scripture hath been urged as the principal and first ground of this Practice And not only for this but for all other Rites and Ceremonies as well those that have been already declared as Chrysme Exorcisme Consignation and innumerable more as those that have not yet been heard of or declared for as a late learned Author excellently observes That the Papists Dr. Owen in point of Tradition do herein very much exceed the Jews those old Tradition mongers who so made void the Law of God in their days by it For they tell us plainly that now their whole Oral Law is written and that they have no reserve of Authentick Traditions not yet declaâ—r'd But here the Romanists saith he fail us for although they have given us heaps upon heaps of their Traditions yet they plead that they have still an inexhaustible treasure of them laid up in their Church-stores â— breast of their Holy Father to be drawn forth at all times as occasion shall require And which Principle hath been the means of their Apostacy and is the great Engin whereby they are rendered incurable therein Dr. Owen his Proleg P. 67. Dr. Taylor D. Taylor P. 237. argues so fully and strenuously upon this point of Tradition that I cannot pass him by who saith Tradition by all means must supply the place of Scripture and there is pretended a Tradition Apostolical that Infants were baptized But at this saith he we are not much moved For we who rely upon the written Word of God as sufficient to establish all true Religion do not value the allegation of Tradition And however the world goes none of the Reformed Churches can pretend this Argument for this Opinion Because they who reject Tradition when it is against them must not pretend it in the least for them but if we allow the Topick to be good yet how will it be verified For so far as can yet appear it relies wholly upon the Testimony of Origen for from him Austin had it Now a Tradition Apostolical if it be not consigned with a fuller testimony than of one person whom all other Ages have condemned of many Errors and whos works saith Erasmus are so spurious that he that reads them is uncertain whether he read Origen or Ruffinus Therefore will obtain so little reputation amongst those who know that things have upon greater Authority been pretended to be received from the Apostles but falsly that it will be a great Argument that he is ridiculous and weak that shall be determined by so weak Probation in matters of so great concernment But besides that the Tradition cannot be proved to be Apostolical we have very good evidence from Antiquity That it was the Opinion of the Primitive Church That Infants ought not to be Baptized which saith he is clear in the Canon of the Council of Neocaesarca which he mentions at large in the original Greek Determining that none ought to be baptized without giving an account of their Faith and desiring the same That tie Traditons for Inf. Bapt. are fabulous Thus far Dr. Taylor In the next place we shall give you some account of the insufficiency and weakness if not the wickedness of those first Authorities that have been leaned upon to prove this Practice to be an Apostolical Tradition and which appearing fabulous all others depending upon the same necessarily fall to the ground whereof you have four or five of the principal of them and which may be useful to the Protestants whatever they are to the Papists viz. The first and earliest we meet with to prove Infants-Baptism to be an Apostolical Tradition is that of Dyonisius the Arâ—opagite mentioned already P. 109. quoted by Bellarmin Tom. 3. Lib. 8. Cassander in his Book de Bapt. and many other learned Papists for Authentick proof that Infants-Baptism was Apostolical out of his Ecclesiastical Hiâ—rarchy c. But that this was a piece of Forgery put upon the world may yet further more fully appear to you in that which followeth viz. This Dionysius the Areopagite living at Athens Dionysius Areopag who some will have to be Bishop of Corinth though Eusebius calls him Bishop of Athens for you must know according to Eusebius and Dorotheus all men of Name in the New Testament must be Bishops of some place or other and therefore they can tell you not only the Names of the seventy Disciples but what Bishopricks each did belong unto Now this Person being an Athenian must be supposed to be a learned Greek Philosopher and therefore upon none more fitly in this Age could be fathered all those Philosophical Tracts that are put upon him and amongst which you have two of
most eminency viz. his Hierarchy of Angels wherein you have the Orders Ranks Dignities Names and Offices of the Angels and Archangels a profound piece no doubt The other his Ecclesiastical Hierarchy wherein the Consecrations Orders Offices and Ranks of the Inferiour Angels viz. the Priests Friers Monks Bishops Arch-bishops and Popes are methodically treated and handled as also divers Rites and Ceremonies discussed amongst which that of Infants-Baptism is asserted to be an antient Apostolical Tradition which he declares he received from his Prafectors together with various Ceremonies that according to like Apostolick Authority are confirmed as an Appendix thereto viz. Gossips or Sureties Chrysme or the Anointing Cream Exorcisme or Sufflation viz. a blowing used in Baptisme whereby the Devil was to be blown away Consignation or the signing the baptized with the Sign of the Cross Confirmation or Bishoping the Baptized Children afterwards to compleat his imperfect Baptism by laying on of Hands Albes or white Garments for the Baptised Baptisterions or large Fonts to be placed in the Temples Altars also for the Eucharist and several other things which he affirms to have been in use in the Apostles days And this is one of the first Authorities that Father Bellarmine and others of them give us for the proof of this Apostolical Institution and which must be received with equal Authority to the Holy Scriptures and a very convincing one no doubt concerning which though if there was nothing but the bare Repetition thereof it may sufficiently detect the Cheat the lies being so gross so ill made and laid together that every common understanding may easily perceive the juggle For how absurdly ridiculous is it to say that Paul or his Praefectors should acquaint him that it was an antient Apostolical Tradition if it had been true Paul might have told him it had been new but by no means in those days an old Apostolical Tradition And to tell the world of Baptisterions and Altars in Temples when no such things as Temples for Christian Worship for above 200. years after And also of those other impious fooleries that were not known nor heard of for some Ages after so strangely by Gods Providence were they infatuated to come forth with such ridiculous madness to detect their own folly And to testifie that this was to be that Interest that should appear with all deceivableness of Unrighteousness Which horrid Cheat you have very convincingly discovered and detected by many Learned Men besides those already mentioned Page 110 in the first Chapter You have he Magdiburgenses Cent. 1. L. 2. p. 625 626. and Cent. 4. p. 420 554 and 1129. Also by Perkins Reynolds Rivet proving by many Arguments it was wholly spurious and supposititious and that it could not from many considerations be written by the ingenuous Contriver till the fourth or fifth Century that none of the Church-writer in those times took any notice of it and that Austin himself went not higher than Origen And which wretched Forgery is excellently detected in 39 Arguments by the Learned Dailly a late renowned Protestant-writer in France in his Book called de Scriptis A Second Proof leaned upon to verifie the truth of its Apostolicalness is that of Justin Justin Martyrs Martyr Responses Responses especially to the 56 Questions before mentioned Page 111. and Chap. 2. which many of the aforesaid Authors do learnedly detect to be spurious also as Perkins Rivet and others yea and many of the very Papists themselves do disown the same as ridiculous forasmuch as Origen and the Manichees are mentioned therein that were not in being for so long time after And concerning which Responses M. Baxter Mr. Baxter himself in his plain Scripture proof P. 155. is pleased to tell us That as to that of Justin Martyrs to the 56th Question He would not insist upon it because though the place be most express for Infants Baptism for when the Friars hand was in he could do it to a hairs breadth and the Book antient yet that it was either spurious or interpolate A Third antient Proof urged in Confirmation hereof is the Decretals and Institutions of several Popes in this 2d Cent. viz. Pope Clement P. Clem. for Chrysm Consignation and Confirmation Secondly Pope Hyginus P. Huginus for Gossips Chrysm and Dedication of Churches upon whose Authority Mr. Baxter layes so much stress that he Prints it in the front of his Scripture-proofs amongst other of the Antients and boastingly calls for as good proof from Antiquity against Infants-baptisme concluding that Gossips could not be but for Infants-baptism Though the words out of Gracian as L. Osiander gives them are otherwise Cent. 2. L. 2. C. 5. viz. In Catechisme in Baptisme and in Confirmation if necessity require there may be one Surety or Gossip as usually rendred Infants being not so much as mentioned having it seems Gossips as hereafter you will find in other Rites as well as in Baptism and for Men and Women as well as Children Thirdly Pope Victor P. Victor for confining Baptism to Easter Fourthly Pope Pius P. Pius for Baptisteriâ—ns The spuriousnes of all which Decretals is learnedly by Osiander Perkins Rivet c. detected And to whom I shall adde what I find in Mr. Fox Mr. Fox in his Martyrology Vol. 1. P. 75. who speaking of these Decretals saith judiciously if not prophetically viz. Most lamentable it is that the falsifying of such trifling Traditions under the false pretences of Antiquity either was begun in the Church to deceive the People or that it hath remained so long undetected For saith he I think the Church of God will never be perfectly reformed before these Decretal Constitutions and Epistles which have so long put on the vizard of Antiquity shall be fully detected and appear in their colours wherein they were first painted And concerning which the Magdiburgenses Magdib very excellently Cent. 2. p. 111. That if it should be taken for granted that all this was true as is expressed in these Decretals of these Roman Bishops then what could be more certain than that even now the Mystery of Iniquity began to work in the Church of Rome in their so corrupting and contaminating the simple Form of Baptism concerning which nothing is so much as mentioned of in any other Church The next Testimony that is alledged for Authentick proof in the Case is that of Origen in the Third Century Origen's Testimony examined and of which there is so much stress laid by Austin and others for from him saith Dr. Taylor he only had his proof of Apostolick Tradition for as yet it seems the former Testimonies had not seen the Sun his words are these taken out of his fifth Book in his Homilies upon the sixth Chap. of the Rom. viz. The Church received a Tradition from the Apostles to give Baptism to Children But whether this Testimony ought any more to be regarded than the former let these following Considerations
Infants makes not Gospel-Priviledges less then Legal To which I answer not at all for the Reasons following 1. Because they were not Circumcised because they were Children of Believers or Sealed with a new Covenant Seal as being in the new Covenant thereby as before proved but upon the account of a Birth-priviledge as being of the natural Linage and Seed of Abraham as a Typical shadowy thing all whose posterity were to he marked therewith to distinguish them from the Nations and to keep that Line clear from whence Christ according to the Flesh should come and to oblige them to keep the Law c. But no such thing in the Gospel the Body and Substance being come the Shadow was to vanish and pass away no common Father then but Christ and if Christs then Abrahams Seed and Heirs of Promise no Birth priviledge but the new Birth therefore to go back to the national Birth priviledge is so far from being a Priviledge that it iâ— a Bondage rather to return to the Type and Shadow the Antitype and Substance being come 2. Neither ought such a thing to be any more esteemed the loss of a Priviledge then our not enjoying literally a Holy Land City Temple a succession of a High Priest and a Priesthood by Generation or Lineal descent for yâ—u know their Children were Priests successively in their Generation a â—evite begat a Priest or Minister as well as the other Tribes begat Church-Members since all those Types are Spiritualised to us the Believers under the Gospel who are now the Holy Nation the Holy City and Temple the Royal Priesthood and all Church-Members by Regeneration not Generation Therefore we are so far from being loosers by the Bargain that as far as Christ exceeds Moses and Aaron the Gospel the Law the Antitype the Type the Spiritual Birth the Carnal the Extent of all Nations the Confines of Judea so far are we better and not worse Nor thirdly if it should be taken for granted that Circumcision was a Seal of the new Covenant belonging to all the Children of Israel then would not the Baptizing of the Children of Believers answer it Neither amount to so great a Priviledge noâ— be equivalent to it for these Reasons First there were all the Families and Tribes of Israel and all Prosâ—lyted strangers with their Children without distinction of good or bad to be Circumcised But here only one of a City or two of a Tribe for Believers are but thin sown and the Children of unbelievers and wicked men are to receive no such benefit in the judgment of so many And Secondly you â—ould be very short in another respect as being at an utter uncertainty when you had a right Subject for if the Parent was a Hypocrite or no Elect Person which is out of your reach to understand you cannot know whether the Child be fit for Baptisme for the Seed of a wicked man you must not meddle with by any means whereas there was not the least doubt or scruple in Israel as to the Subject for the Father being Circumcised it was an infallible mark they were right And Thirdly neither can the Child when he is grown up have any certain knowledge that such a Ceremony hath past upon him in Infancy he having no Infallible mark thereof whereas the Circumcised Infant had an indelible Character and mark in his flesh to assure him that he had received that Rite By all which demonstrations you may understand that we loose no Priviledge under the Gospel for not Baptizing our Infants though they were Circumcised under the â—aw CHAP. IV. Wherein is made manifest that the Ordained Ceremony of Baptisme is in this of Infants altered and changed and another Rite introduced quite contrary both to the signification of the Word nature of the Ordinance and manifest practice thereof not only in the Apostles time but many Ages after as confest by Parties themselves The Ceremony of Baptisme is by dipping THat the manner and Ceremony of Baptisme ought to be by dipping or plunging the whole Body under Water and not by sprinkling or pouring a little Water on the Face or Head as hath commonly been used especially since the Subjects have been changed from Men to Babes is thus made good viz. First First from the signification of the word from the proper and genuine signification of the word so well agreeing with the ends and use of Baptisme the Ceremony to the Substance Sign to the thing signified The word we call Baptisme and the Latins Baptismus is no other then the Greek word it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so retained all along as Gomarus observes in the Latin Church and in plain English is nothing else but to dip plunge or cover all over The Truth whereof will more fully appear from our best Greek Lexicons and by the observation of our most eminent Criticks Scapula and Stephens Scapula Steph. two as great Masters of the Greek Tongue as we have any and also great defenders of Infants Baptisme do tell us in their Lexicons that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies mâ—rgo imergo submergo obrue item tingo quod fit immergendo inficere imbuere viz. To dip plunge overwhelme put under cover over to die in Colour which is done by plunging Grotius Grotius tells us it signifies to dip over Head and Ears Pasor Pasor an Immersion Dipping or Submersion Vossius Vossius that it implyeth a washing the whole body Mincaus Mincaeus in his Dictionary That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Latin Baptismus in the Dutch Doopsel or Doopen â—nglish Baptisme or Baptime viz. to Dive or Ducâ— in Water and the same wâ—th the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip Leigh Leigh in his Critica Sacra saith its native and proper signification is to dip into Water or to plunge under Water for which he Cites these Scriptures where so used viz. Mat. 3.6 Acts 8.38 And that it is taken from a Dyers Fat and imports a Dying or giving a fresh Colour and not a bare washing only Rev. 19.13 And for which he quotes Casaubon Bucan Bullinger Zanchy Spanhemius He saith withall That Beza and some others will have it signifie washing and which sence Erasmus opposed affirming that it was my otherwise so then by Consequence for the proper signification was such a dipping or plunging as Dyers use for Dying of Clothes Mr. Daniel Rogers in his Treatise of Sacraments 1. P. C. 8. P. 177. saith Mr. Dan. Rogers That the Minister is to dip in Water as the meetest Act the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes it for the Greeks wanted not other words to express any other Act besides dipping if the Institution could bear it What resemblance of the Burial or Resurrection of Christ is in sprinkling All Antiquity and Scripture saith he confirm that way Dr. Taylor in his Rule of Consc Lib. 3. Ch. 4. Dr. Tayl If
us that horrible Gulfe of Divine Justice in which Christ for our sins sake which he took upon him was for a while in a manner swallowed up Abiding under the Water how little a while soever denotes his descent into Hell even the very deepest of lifelesness while lying in the sealed and guarded Sepulchre he was accounted as one dead Rising out of the Water holds out to us a lively similitude of that Conquest which this dead man gâ—t ever Death which he vanquished in his own Den as it were that is the Grave In like manner therefore saith he it is meet that we being Baptized into his Death and buried with him should rise also with him and so go on in a new Life Rom. 6.3 4. Col. 2.12 Bish Jew Bishop Jewel in his Apology P. 308. Brings the Council of Wormes determining the manner of Baptisme viz. That the dipping into the Water is the going down into Hell or the Grave and that the coming out of the Water is the Resurrection And most remarkable is the Testimony that Mr. Baxter himself gives to this Truth Mr. Bax. wherein he also owns the changing of the Ceremony in his third Argument against Mr. Blake in these words viz. Quoadmodum To the manner saith he it is commonly confessed by us to the Anabaptists as our Commentators declare that in the Apostles time the Baptized were dipped over head in Water and that this signifieth their profession both of believing the Burial and Resurrection of Christ and of their own present renouncing the World and Flesh or dying to sin and living to Christ or rising again to newness of Life or being buried and risen again with Christ as the Apostle expoundeth in the forecited Texts of Col. 2. Rom. 6. And though saith he we have thought it lawfull to disuse the manner of dipping and to use less Water yet we presume not to change the use and signification of it So then he that signally professeth to die and rise again in Baptisme with Christ doth signally profess saving Faith and Repentance but this do all they that are baptized according to the Apostles practice Thirdly from the use of the Ancients and the confest Change thereof since this Rite of dipping in Baptisme is confirmed Daille Daille on the Fathers 2d Book P. 148. saith That it was a Custom heretofore in the Ancient Church to plunge those they baptized over Head and Ears in the Water as saith he Tertullian in his Third Book de Cor. Mil. Cyprian in his 7. Ep. P. 211. Epiphanius Pan. 30. P. 128. and others testifie And this saith he is still the practise both of the Greek and the Russian Church at this day as Cassander de Bapt. P. 193. And yet saith he notwithstanding this Custom which is both so Ancient and so universal is now abolished by the Church of Rome and this is the reason saith he That the Muscovites say that the Latines are not rightly and duly Baptized because they are wont not to use this Ancient Ceremony in their Baptisme Walfrid Strabo Walfridus Strabo de Reb. Eccles Tells us that we must know at the first Believers were Baptized simply in Floods and Fountains Mr. Fox Mr. Fox tells us in his Acts and Monuments Part. 1. P. 138. out of Fabian Cap. 119 120. That Austin and Paulinus did in the 7th Century Baptize here in England great multitudes in the River Trent and the River Swol where note by the way saith Mr. Fox it followed there was no use of Fonts The like also as you 'l here after find Germainus and Lupus the two French Evangelists did in the fifth Century Baptize multitudes in the River Allin near Chester Hierem. Pa. Con. Hieremias Patr. of Constantinople ad Thelo Witâ—bergenses Resp. 11. C. 4. saith The Ancients Baptized not by sprinkling the Baptized with Water with their hands but by Immersion following the Evangelist who came up out of the VVater therefore did he descend which must needs be Immersion and not Aspersion Zepperus Zepperus de Sacramentis from the Annotation and Etymology of the word it doth appear what was of old the Custom of administring Baptisme which though we have changed into rantising or sprinkling Dr. Taylor in his Rule of Conscience Dr. Tayl. B. 3. C. 4. P. 644 645. The Ancient Church did not in their Baptisme sprinkle VVater with their Hand but did Immerge and therefore we find in the Records of the Church That the Persons to be Baptized were quite naked as it is to be seen in many places particularly in the Mystagogy Chat. of St. Cyril and many others as you have before in the second Chapter of this Part from Vossius P. 133. And this of Immersion was of so sacred an account in their esteem that they did not esteem it lawfull to receive him into the Clergy who had been only sprinkled in Baptisme as the Epistle of Cornelius to Fabianus of Antioch Euseb lib. 6. c. 43. It is not lawfull that he who is sprinkled in his Bed by reason of sickness should be admitted to Holy Orders doubting whether such a sprinkling should be called Baptisme And therefore Magnus in his Epistle questions whether they are to be esteemed right Christians who are only sprinkled and not dipt in VVater And that Chrysostome saith That the old man is buried and drowned in the Immersion under VVater and when the Baptized Person is afterwards raised up from the VVater it represents the Resurrection of the new man to newness of life And therefore concludes that the contrary Custom being not only against Ecclesiastical Law but against the Analogy and Mystical signification of the Sacrament is not to be complyed with Marq. of VVorcest The Church of Rome confesseth by a Learned Pen the Marques of Worcester in his Certam Relig. That she changed dipping the Party Baptized over Head and Ears into sprinkling upon the Face Until the Thâ—rd Century we find not any that upon any consideration did admit of sprinkling The first we meet with is Cyprian in his Epistle to Magnus What Clinical Baptisme Lib. 4. Ep. 7. where he pleads for the Baptizing of the sick by sprinkling and not by dipping or pouring called the Clinical Baptisme Magdib Cen. 3. Ch. 6. P. 126. As also for the sprinkling of new Converted Prisoners in the Prison House And which by degrees afterwards they brought in use for sick Children also and then afterwards all Children Aquinas Scotus and others of the Schoolmen conclude that dipping is most agreeable to the Institution but admit that in case of necessity viz. when either many are to be baptized scarcity of VVater or sickness and weakness they may sprinkle Vossius P. 38. All which Arguments from the Genuine Sence of the Word Nature of the Ordinance Usuage of the Ancients were excellently inculcated by the learned Dr. Tillotson in a Sermon Preached at his Lecture in Michaels Cornhill London April 15. 1673. from
Brusians was received in the Galiâ— Norboncâ—sâ—â— complaining that the People were Rebaptized the Churches Altars and Crosses prophain'd â—leâ—◠〈◊〉 in Lent yâ—â— upon Good Friday it self This Peter Bruis was supposed to have written the Treatise of Antichrist whereof you have some account in the History and so eminent and worthy a Person that for many years the Waldenses were called Petro Brusâ—ians The next we shall mention is the famous Arnoldus Arnold or rather the Arnoldeses there being three of that name Pridieux The first viz. Arnoldus of Briâ—ia was in the second Lateran Council with Peter Bruis Censured for the Heresie of rejecting Infants Baptisme Church-buildings and the Adoration of the Cross Prid. Introduct to Hâ—st Latin Councils P. 23. The said Arnoldus was in the year 1155. as saithVsher Vsher out of Gerhohus at Rome put to death being first hanged then his Body burnt and his Ashes flung into Tyber least the People of Rome following his Doctrine should adore him Another eminent Man of this name and one of the Waldensian Barbes also whom Eckberâ—â—â— aâ—Vsher tells us P. 292. calls the Arch-Catheri or Puritans was with two of his Associates vâ—z Marâ—â—llyus and Theodoricus who with him managed a publick dispute at Cologne against one Eckberius were burnt Arnold and Eight more of his Disciples at Cologne August 2. 1163. And Theodoricus and Marsellyus afterwards at Bunnae near Cologne Eckbertus saith That the Principal Argument they brought against Infants Baptisme was Christs Commission Mat. 28 19. Mark 16.15 16. We read also of another Arnold who in the time of Honorius II. 1124. was burnt at Rome for witnessiing against the Pride Pomp and Luxury of the Priests as Prid. in his Introduction and Baronius in his Anals 1124. Balaeus saith he was an English Man The Waldensian Sect were also called Arnoldists as BishopVsher and P. Perin tells us after their names Another eminent Person we meet with witnessing to this great Truth Heneric was one Henricus a great Friend and Collegue of P. Bruis 's whose Doctrines and Positions are also recorded by the Magdiburgs under 11. Heads the first whereof was denâ—ing Baptisme to Children Cent 12. 843. which Bernard Bernard at large endeavours to answer and confute telling us That Infants are to be baptized upon the Faith of the Church The same Bernard in his Epistle to Heldesâ—nsâ—s Earl of St. Giles saith The Henerici for so they called his followers did deny Holy days Sacraments Churches and Priests complaining that the Children of Christians were excluded the Life of Christ whilst they denyed them the Grace of Baptisme and not suffered them to partake of Graâ—e and Salvation thereby Cassander Cassand in his Epistle before his Book of Baptisme saith that Peter Bruis and Henry his Disciple and Colegue were great Propagators of the Error of denying Baptisme to little ones affirming that it did only belong to the Adult Thirdly By the People themselves suffering for the same in the Witness born not only by some particular men but by the Body of the people as appeareth by Decrees of Councils decretal Epistles and Edicts given forth against them as well as the Testimony of many learned Writers DR Vsher Dr. Vsh out of the Fragments of the History of Acquitane written by P. Pithao P. 81 82. tells us That in the time of Robert King of France that they of Acquitaine and Tholouse principal places of the Waldenses did deny Baptisme for so they called denying Baptisme to little ones the Sign of the Cross the real presence in the Eucharist and other Rites of the Church and that many of them were Sentenced by Council and burnt Dr. Vsher also tells us out of Papir Masson in his French Annals That 14. Citizens of Orleans in the Reign of King Robert were convicted of the same Heresie for denying baptismal Grace and the real presence and were all burnt alive and that the names of three of the chief of them were Herbert â—isius and Stephen Dr. Vsher tells us That in the time of the Emperour Henry II. 1017. many of this Sect were about Mediolanenses fined and banished as he tells us Antonius in his History 2. Tit. 15. Chap. 23. informeth And also out of Radulp. Ard Homil. tells us That in Germany under the Reign of Henry IV. about 1054 several of this People whom they called the Manchean Sect and the Reason of it you will understand afterwards did inhabit the Countrey of Aganenses who denyed Baptisme and the Sacrament of the Altar P. Leo IX Pope Leo the IX in his Decretal Epistle to the Bishop of Acquitaine a Principal Place of their abode about the year 1050. Commandeth that Young Children should be Baptized because of Original sin Pope Gregory VII decreed 1070. That thâ—â—e young Children whose â—â—â—oâ—tâ— are absent or unknown should according to the Tradition of the â—â—â—â—ers be Baptized Bernard Bernard Abhor of Claraâ—el in the 12 Century in his 66. Sermon in Câ—â—itioâ— complained That the Cathari did deride them because they baptized â—â—â—â—â—â—s and pray'd for the dead and â—sserted â—urgatory and that the Soul as soâ—â— as it departed out of the Body went to Salvation or Damnation Eckbertus a great Dr. about the same time Eckber in his Sermon against the Cathari saith That they say concerning the baptizing of Children that through their incapacity it nothing profited them the Salvation and that Baptisme ought to be deferred till they come to years of discretion and that then only they ought to be baptized when they can with their own months make a profession of Faith and desire it and which he largely endeavoâ—â—ds to confute in that Sermon Bib. Pâ—t 2. Toâ— fol. 99. 106. Erbrardus another great Dr. of this time saith Erbrard That the Cathari do deny Baptisme to Children because they want understanding and therefore spends his 6. Chapter to confute them the Title of which is Children which cannot speak ought to be Baptized and concludes thus By this therefore we find that we ought to call little ones to faith by Baptisme Bib. Pat. Tom. 4. P. 1108. Ermengendus Ermengendus another great writer of this Age in his Book contra Waldenses proves Infants Baptisme which he saith they deny by two Scriptures namely Mat. 19.14 Suffer little Children to come to me c. And 1 Cor. 15. Baptized for the dead whence he thus reasons If they of old baptized the Living for the Dead for their Eternal Salvation though they neither received it nor were capable thereof how much more doth the faith of the Gossips avail for Spiritual Grace and Salvation in the baptizing the persons of the little oâ—â—s themselves Bib. Pat. Tom 4. Dr. Vsh Dr. Vsher in his foresaid Book of the Sâ—ccession of the Church P. 292. tells us out of Decretal Lib. 5. Tit. 6 c. 10. That Pope Alexander the III. in the Turonensiâ—n Synod held 1163. touching the Albigenses made the
Imprisonments yea and many times by Death it self Sealing 〈◊〉 Truths they Preached to others with â—â—â—ir own Blood In sum they were men â—ortified to all the Pomp Glories and Riches to all the Pleasures Honors and Preferments that this World could afford them having their Conversations as Strangers Pilgrims and Sojourners here bilow conforming themselves as near as they could to the Scripture-pattern and Example of the Apostles and proportionable thereto were their Labours blest and succeeded to admiration in all places where they came Perin Hâ—st p. 16. Their Pastors saith he did not only content themselves to exhort them on the Sabbath days but went all the Week to instruct them in their Villages Preaching also in the Fields to the keepers of the flocks The other way whereby the Gospel was thus promoted and spread 3. By their great Sufferings was by the great Sufferings and Persecutions that attended them especially from the 12th Century downwards For till then as observed by Fox Usher and others there was more Calmness and Serenity Satan being as it were bound as they conceived and the Reason thereof a Learned Pen observes to be That Antichrist till about this time was not arrived to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfect stature having now attained as well a Temporal as Spiritual Soveraignty his temporal Advantages accrued most to him by the Donation of Pipin and Charles the Great c. And his Spiritual not only by the Establishment of the several Orders of the Regular Monks and Friars viz. The Benedictines Franciscans and Dominicans which much advanced and strengthned the Popish Usurpations But the Ratification of the Canon Law about this time collected by Gratian as also the Sophistical School Divinity now begun by Lombard Aquinas and Albertus Magnus that gave no small addition thereto Now it was they durst cope with Kings and Emperors for Soveraignty and assert their Bloody Idolatrous Masses Images Breaden God with all Force Cruelty and Violence imaginable Against whose Pride Pomp Idolatry and Antichristian Usurpation doth the Lord raise up these his Witnesses even these poor mean contemptible People who by asserting and maintaining Christs Ministry and Ordinances according to the Simplicity and Plainess of the Scriptures faithfully do oppose impugn and confront all the Popish Traditions Usurpations and Inventions in all their Grandeur And so it may be said That against the Beast and his Armies doth the Lamb and his Army oppose themselves The Waldenses now standing up with a loud Voice do call upon all to come out of Babylon to have no Fellowship or Communion with her detecting her to be that Abomination that was to sit in the Temple of God and that should corrupt the Earth with her Filthiness And about this time it was that that most excellent Piece touching Antichrist was brought forth by them which deserves to be written in Letters of Gold supposed to be written by Peter Bruis the famous French Martyr and which hath been preserved in all Ages since by the Waldenses in the Alpes whence Perin tells us he received it and which he hath Printed at large Par. 3. Lib. 3. c. 1. An Extraâ—t of their Treatise of Antichrist In which Treatise we have Antichrist described to be the Mystery of Iniquity or a Lye under the cloak of Truth 2. It is said That this Antichrist is not one single Person but a Confederacy of Iniquity in opposition to Christ c. 3. This Contrariety of Antichrist to Christ consists 1. In his Wordly Wisdom 2. His Pharisaical Religion 3. Managing Spiritual Power by Secular Tyranny Riches Dignity c. 4. By filling up the Churches of Christ with carnal Worldlings 4. That the perfection of Antichrist consists in a full Usurpation of the Authority of Christ according to 2 Thes 2.4 5. That the work of Antichrist is to change Truth into Error and Error into Truth 2. To rob Christ of his Merits c. 3. Placing Sanctification of the Spirit in externals and Grace and Salvation in the work done 4. Neglecting Discipline 5. By maintaining Unity by Tyranny 6. The Subterfuges of Antichrist are laid open and its Causes 7. The moving Causes and Scriptures loudly calling to come out from and not to touch her c. By such like Exasperations did the Popes whose Interest Grandeur was thus struck at come forth now with all the Subtilty Malice and Revenge that Hell and their Devilish Natures could invent and that by several Methods and Stratagems to crush and suppress Truth which the more they endeavoured the more it throve and got ground and encreast in the Nations The Blood of the Martyrs proving the Seed of the Church Whose cunning murderous Designs were much after this sort the seveâ—al ways of their perseâ—utions First The â—he better to discover their Persons and Principles they sent forth Missionaries in all points to imitate them in a plain humble way to go up and down afoot amongst them to dispute with them to preach to them to gain upon them of this sort was Francis Dominick and Benedict for whose excellent Service then they have since Sainted and set up Orders in their Names in imitation of the poor People of Lyons or as they would be thought in an Apostolick guise But when that would not do when they could neither flatter dispute nor preach them out of the Truth then they Secondly came forth with Synodical Censures Condemnations Anathema's and Curses Popes Bulls and Decretals with Emperors Statutes Decrees and Injunctions But they nothing prevailing In the next place Thirdly They sent our their Inquisitors impowred and commissioned to Examine Censure and Condemn and to deliver up to the Secular Powers to all manner of Tortures and cruel Deaths which they exercised with great Severity but all in vain Fourthly They betook themselves to Surprizes and Massacres and to stir up Kings and Princes to raise Armies to suppress and root up this Generation and by Fire and Sword to lay waste their Cities and Countries which they did with great Devastation especially in Province Daulphine Languedoc But the effect was as they drove them out of one Countrey and Place they went into others and where ever they came they still met with the same measure from that spirit But God carried them through wonderfully so that they could rejoice and glory in their Tribulations that they were accounted worthy to suffer for Christ's sake and whose titles of Honour as they say in the Preface of their Bible were Injured Reproached Fugitives Forsaken Despised Abandoned Excommunicated Anathematized Confiscated Imprisoned Tortured Banished publickly disgraced wearing Miters in Derision spit upon shewn upon Scaffolds their Ears cut off their Flesh pluckt off with Pincers drawn with Horses drag'd up and down broyled roasted stoned to Death burnt drowned beheaded dismembred and other like glorious and honourable Titles they say of the Kingdom of Heaven But the more they designed to suppress Truth by these means the more
it thrive These worthy Confessors being found Overcomers by the Blood of the Lamb and word of their Testimony not loving their Lives unto the Death as it was experienced in the several Countries in the several Ages hereafter mentioned as at large is given you in P. Perrins Hist Viz. The Sufferings of the Waldenses Churches in Dauphine in the 12 13 14 and 15 Cent. Chap. 3. Their Sufferings in Piâ—dmont in the 14 15 16 Cent. ch 4. Their Sufferings in the Marquisate de Saluces 16 17 Cent. c. 5. Their Sufferings in the New Lands 16 Cent. c. 6. Their Sufferings in Calabria 14. and 16. Cent. c. 7. Their Sufferings in Province 12 13 14 15 16 Cent. c. 8. Their Sufferings in Bohemia 15 Cent. c. 9. Their Sufferings in Austria 14 and 15. Cent. c. 10. Their Sufferings in Germany 13 14 15. Cent. c. 11. Their Sufferings in England 12 13 Cent. c. 12. Their Sufferings in Flaunders 13 Cent. â— 13. Their Sufferings in Poland 12 14. Cent. Chap. 14. Their Sufferings in Paris 13 14. Cent. c. 15. Their Sufferings in Italy 13 14 15. Cent. Chap. 16. Their Sufferings in Dalmatia Croatia Sclavonia Constantinople Greece Philadelphia Digonicia Livonia Sarmatia Bulgaria in the 13. Cent. c. 17. Their Sufferings in Spain 13. C. c. 18. Their Sufferings by the cruel Wars managed against them by Pope Innocent the Third for eighteen Years together in conjunction with many Kings and Princes in the 13 Cent. together with other Wars carried on by other Popes and Kings of France and Spain in the 13 and 14 Cent. with the wonderful detriment that accrued also to the Enemy who lost somtimes an Hundred Thousand Men at a Siege you have largely set forth in Perrin's Hist of the Albigenses in 2 Books Their Sufferings at Merindal Cabriers by Fox p. 201. vol. 2. Their late Sufferings in our time by the Duke of Savoy in the Valleys of Piedmont 1655. is largely set forth by Sir Samuel Morland who was the Agent sent with the English Contribution Having thus finished the Historical Account of these Eminent Worthies I cannot but again remember you That this was the People that bore so great a witness for Believers and so firmly opposed Infants Baptism as by so many Arguments in the Seventh Chapter is made good to you A Postscript UPon the closing of my Papers Mr. Bunions Book in Answer to Mr. Pauls coming to hand called Differences about Baptisme no Far to Communion defending still That Churches may and ought to hold Fellowship with Unbaptised Persons I took my self concerned having briefly hinted to his former to give some short return to this also leaving his manifold Absurdities Contradictions unbrotherly Tauntings and Reflections Contemptions traducings the wisdome of Christ and his holy Appointments to be called to account by that hand that hath so well begun to reckon with him The little that I shall do herein is not to trace him in his Meanders or to answer his Reflections with Reflections but in a few things to discover how he hath darkned Counsel by words without Knowledg and whilst he pretends Brotherly love violates the very Law of Charity and under pretence of pleading for Truth introduceth hainous Error and fundamentally mistakes himself in both his Books Five of Six of which Fundamental Mistakes are here detected and which I conceive may be as full an Answer to both his Books as if Volumes wâ—re written thereto For according to the Maxime Frustra fit per plura quod fieri potest per panciora In vain we do that by much which may be done by less which therefore take as followeth viz. Mr. Bunians Fundamental Mistakes 1. Asserts Principles without Scripture to warrant them First By asserting that for a Principle and Practice in the Worship of God that hath neither footing nor Foundation in the Word of God and for which neither Precept nor Example is produced to warrant it A Presumption then which as nothing can savour more of Ignorance and Folly Isai 8.20 Jer. 8.9 so nothing more dangerous and destructive to Religion it self as Mark 7.7 8 9. Secondly 2. Positively contradicts Scripture Precepts and Practice In so positively thwarting and contradicting not only the Wisdom and Authority of Christ in his Commission who enjoynes Baptisme to be the next thing after Faith and Conversion Matth. 28.19 But the constant Practice of the Saints in obedience to it As for instance Acts 2.41 it is said Then viz. immediatly they that gladly received his Word were baptised and the same Day added and so continued in Fellowship and breaking of Bread c. Where you have the direct Order kept 1. Teaching 2. Baptizing Then 3. Church Fellowship and Breaking of Bread which is the standing Directory to the Worlds end and not Teaching Church-Fellowship and then Bâ—ptisme after So Acts 22.16 Ananias exhorts Paul after his Confession to arise and be baptised with a Why tarriest thou Though he had eaten nothing of three dayes Acts 9.9 being a Duty that admits not of Delays It was not Arise and go and break Bread with the Church but Arise and be Baptised in the first place And therefore the Jailor Act. 16.33 must after his conversion straitway yea in that same hour of the night without further delay be baptised as a thing not to be neglected for a moment And so also Cornelius in Acts 10.47 though he was Baptized so eminently with the Spirit yet must forthwith be commanded to be baptized with Water a thing by no means to be deserred as Peters words imply who upon his seeing him so filled with the Spirit saith Can any man forbid Water that these should not be Baptised c. No sure no man of Knowledg or Conscience can do it or will admit of delayes therein And the reason hereof is plain Because this was the Listing Espousing Covenanting Ingrafting Implanting Ordinance Believers being expresly said hereby to be planted into Christ Gal. 3.27 and Baptised into Christ Rom. 6.3 And which Baptizing and Planting into Christ is no other but an Orderly entring into the Visible Church or Body of Christ as so fully exprest 1 Cor. 12.12 An Order faithfully to be observed as a Fundamental Practice Heb. 6.2 which must be kept Eph. 2.21 and duly regarded 1 Cor. 11.1 2. upon the severe penalties threatned Mat. 5.19 2 Joh. 9. Act. 3.22 23. And which lies so full and clear in the Scriptures that it hath obtained an universal Consent by most that have owned the Christian Religion and in any Form professed the same whether Papists Protestants Independants Baptists In so much that Mr. Baxter himself in his plain Scripture proof p. 126. saith That if any shall be so impudent as to say it is not the meaning of Christ that Baptizing should immediatly follow Discipling they are confuted by the constant Example of Scripture So that saith he I dare say this will be out of doubt with all rational considerate impartial Christians So