eate of that spirituall meat and drinke of the rock c. Answ The least male childe of a day old or two or three houres old at that instant of which there were many scores its likely in that numerous Church were in respect of succeeding Churches fathers yet none will imagine the word all to take them in in the latter as if they gave them water out of the rock to drink or Manna cakes to eate so young but a Synecdoche must needs bee yeelded therein So I say all in the former is taken for all the fathers simply but in the latter for all Synecdochically or for all such which were capable of making a spirituall use thereof SECT XVI TO draw to a Conclusion one argument more used by A. R. and which is Mr. B. his first argument against Paedobaptisme would bee cleared it stands thus the Baptisme of Christ is dipping the Baptisme of Infants is not dipping ergo the Baptisme of Infants is not the Baptisme of Christ Now what hee meaneth by dipping hee sheweth in his answer to that of washing of cups c. which saith hee is not by sprinkling but dipping yea not onely dipping but totall dipping washing all over The weaknesse of the Minor we shall consider in the latter end and beginning with his Major The Major of this Syllogisme is fallacious for baptisme of Christ is washing Ephes 5. 25 26. Heb. 10. 22. 1 Pet. 3. 21. and washing is as well by sprinkling or powring on of water yea Christs Baptisme is such a washing as is in way of powring out or sprinkling Hence Tit. 3. 5. washing of regeneration and renewing of the holy Ghost which hee hath powred out on us Vers 6. Greeke and in urging their proofe from the difference of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth sprinkling properly Heb. 9. 13. 19 21. they forget how the holy Ghost termeth all those divers sprinklings Vers 10. namely divers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are after named in the followings Ver. scil sprinkling the blood of Bulls c. Vers 10. 13. 19. 21. compared So then by the interpretation of the holy Ghost which is more then a thousand Authors baptismes are sprinklings and sprinklings are baptismes Hence speaking to the inchurched Hebrews as alluding to their legall sprinklings hee calleth baptisme baptismes Heb. 6. in the plurall number yet Ephes 4. there is but one baptisme it 's observable how the Author to the Hebrews in speaking of baptisme alludeth and relateth to their legall baptismes or sprinklings and therefore calleth them baptismes Now who knoweth not that children were sprinkled with that typicall blood as well as others to note the necessitie of the sprinklings of them also with that blood Yea since the Hebrews in Church estate for such they were witnesse that Heb. 10. 24 25. and 13. 17. had such baptisme amongst them of persons suitable to the legall baptismes with blood why should not we conclude baptizing of their children too as well as of growne persons to bee in use with them according to the type of that ceremoniall sprinkling A. R. his reason makes rather against him too if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with baptisme signifie in and never with then baptizing saith hee must bee dipping and not sprinkling To which I reply if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with baptizing signifie with and not in then by way of contrary baptizing is sprinkling and not dipping now in the very places quoted by A. R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth with and not in Matth. 3. 11. Hee shall baptize you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the holy Ghost and with fire and not in it which is expounded by Acts 11. 16 17. the holy Ghost fell on them and Acts 1. 5. compared with 2. 17. it is expounded by powring out of the Spirit nay Luke in mentioning the very signe leaveth out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 3. 16. and Acts 11. 16. I baptize you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if grammatically rendred is not in but with water Besides it 's most suitable to Sacramentall actions which are signes to hold proportion to the thing signified wherefore also it is so rendered in mentioning the signatum hence mention is made of sprinkling the Nations by Christ Esay 52. 15. and of the blood of sprinkling Heb. 12. 24. 1 Pet. 1. 2. See more Ezek 35. 25 26. Esay 43. 3 4. Joel 2. with Acts 2. Sprinkling or powring of water most fitly expresseth the maine thing properly signified and sealed visibly 〈◊〉 baptisme scil first grace wherein the Spirit applyeth not us to the Word or to Christ as in dipping the party is applied to the water and not the water to him but the Word and Christ to us as first in order of nature 1 Cor. 12. 13. Object But baptizing is burying with Christ Answ It is not necessary the resemblance should hold fully unlesse as none is buried before they are dead so wee should bee first dead with Christ in baptisme and then afterwards buried which if in baptisme too and so to be twice baptized but if the allusion bee urged it is for us rather wee use not to bury men by throwing them downe with their faces downeward as when persons are dived with their faces under water but by laying them in with their faces upwards nor doe wee plunge them into the dust and earth but powre and sprinkle dust and broken earth upon them When Christ was baptized of John in Jordan it 's said hee went downe c. but was hee therefore by John dived into the water Yes say you what in his clothes then his clothes too were baptized with him as I may say but how then is it said he came straightway out of the water Marke 1. 10. and vers 1 2. immediatly the spirit drives him into the Wildernesse what in that dung wet case as wee say is that probable Luke saith Chap. 3. 21. when all the people were baptized hee also was baptized women also then were baptized openly for it was a Church action and if they were dived were they not stript how improbable is it that they were ducked in all their clothes if they were stripped in whole or in part would Christ be present at such immodest spectacles That women were baptized by John see Matth. 21. 31. 32. compared with Luke 7. 39. and Matth. 3. 4 5 6. Nicephorus his story lib. 13. chap. 19. of the flying of the women naked being beset with armed men as they were to bee baptized and that sad story of a Priest defiling of a woman when to bee baptized besides the sad plunges which they were of old put to when they tooke up this course of diving baptized persons in such sort witnesse that order of the fourth Carthage councell Can. 4. touching widowes baptizing of women and other like acts mentioned in Justinian besides the
for this is it which is said Unlesse being converted ye become as little children cleane indeed in body but holy in soule by abstayning from wicked workes shewing saith Clemens that hee would have us such like as hee hath begot out of the Matrix or wombe of the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for generation meeting with or receiving of or closing with generation scil in baptisme will make us immortall by progresse viz. in good c. I deny not but Clemens alluding to this place of little ones hath sometimes other applications of it not crosse but subordinate to this but I see not how it can otherwise bee understood but that hee maketh a very child here the patterne as cleane in body and holy in soule scil Sacramentally in Baptisme according to that description in washing bodies with pure water and heart sprinkling from an ill conscience scil guilt of sinne Heb. 10. 8. A periphrasis of Baptisme unlesse any say Infants are Innocents cleane from sinne originall and expounding whom hee meanes which here hee sets as the patterne to growne ones hee saith such like as are begotten in or by Baptisme as Gensianus Hervetus on the place noteth comparing Baptisme to the wombe out of which an Infant is borne and so here new borne and so the little one is the pattern to such as will bee saved not as an Infant meerely but as such a little one that is pure in body and soule which here hee further explicateth that is such an one as is begotten againe in Baptisme Hee speaketh not this of adult ones they are the persons that must bee such like they cannot bee both the Patternes and the persons resembling them too the little ones thus holy and thus new borne are the patterne which as soone as borne in a man are new borne Sacramentally in baptisme Their generation and that their new ganeration doe as it were joyne and hang and hand together Concerning Tertullian if his judgement bee in some case for deferring Baptisme yet his glosse upon that ground upon Matth. 19. which according to him requires baptizing of the Persons so invited is absurd and his other expressions de Anima mentioned seeme crosse thereto but for the practise of Paedobaptisme in his time beside◠what Origen about his time testifieth to evince it his own words mentioned before in the beginning of his book de Baptismo and his arguing against the practise of hasting Infants to baptisme doth prove it to bee then in use Cyprian was within this 300. yeers and therefore his testimony may not be slightly put by as before wee shewed his 59. Epistle ad Fidum so opposed in our cause is yet authoritative with some opposites to prove the typicalnesse of the eighth day Amongst the Greeke authors called for that which is recorded to have beene urged in the councell by one of the members of that councell of Neocesarea before mentioned touching the occasion of that Law of baptizing the woman with child come from Paganisme to the faith is of much weight other Greek councells as the 6th councell of Constantinople and Trullo c. are of moment also As for Ignatius his testimony I doe not remember when I read it somewhile since that hee speakes of baptisme of adult or Infants purposely and if hee had so many of the Epistles fathered upon him being spurious and the rest that may bee his being so mixed and corrupted much heed would not bee given to his testimony Eusebius it 's knowne omitted many things of note as where and when Justin was baptized and the story of that famous writer Theognostus of whom and his workes Athanasius makes mention de Synod Nic. decr contra Arrianos quoted by Baronius in his first Tome Anno 330. Of Athanasius Athanasius himself if that Question be his which some have scrupled his testimony quest 125. is full for it for in that we thrice dip the child in water and lift it up againe it signifieth the death of Christ and his rising the third day againe c. the sentence before being the similitude stands thus as Christ died and rose the third day so wee in baptisme die and rise againe for in that c. as before But that is undeniably his owne upon Luke 10. All things are given to mee c. pag. 197. hee makes baptisme to succeed circumcision urging that proofe Col. 2. 12. wherefore saith he when that was come unto which the figure did denote that note and figure ceaseth and resteth for circumcision was the note or figure the laver of regeneration or baptisme is the very thing which was signified this is no other then the Doctrine wee hold forth and whence by Analogy wee deduce the doctrine of Paedobaptism The same also teacheth Epiphanius Anno 396. Of Epiphanius Epiphanius contra haereses contra Epicuraeos there was circumcision of the flesh which served unto the time of the great circumcision scil Baptisme which circumciseth us from our sins and sealeth us into the name of God and contra Corinth Circumcision lasted as a servant for a time untill the greater Circumcision namely the laver of regeneration came in stead and Tom. 2. l. 1. Christ came and fulfilled circumcision having given a perfect circumcision among his mysteries not in one member onely but of the whole body being sealed and circumcised from sinnes and not saving one part of his people that is men onely but the whole people of Christians scil men women and children hee compleateth circumcision by all their circumcising from sinne in baptisme Yea but why then did not Epiphanius use that argument of Paedobaptism against the Collirydians as well as that taken from their interests in Gods Kingdome c. The answer is ready it 's likely that all those heretiques might as well as some others deny Paedobaptisme in a sense if not wholly and what then the argument from Paedobaptisme had been invalid besides it 's not necessary that a man in disproving errour or proving truth should use all the arguments hee hath by him or that it bee concluded hee hath no more arguments that way because hee useth them not Anno 369. What Basil said this way as I finde him quoted by Aretius on Luke 18. I have mentioned formerly I have not time to search him and read him exactly Anno 380. What Gregory Nazianzen hath this way for us yea if strictly expounded how hee is ours we have seene before Anno 405. Of Chrysostome John Chrysostome which Mr. Blackwood makes his owne in his 21. Homil. to the people of Antioch which if not spurious as sundry of them are see Perkins and Rivet yet not understood exclusive And it 's much that Mr. B. that saith pag. 31. hee regards not any authoritie after the first 300. yeares will yet quote the Nicene Councell 325. the Laodicean Councell 308. the Constantinople Councell about 400. Basil 380. and Chrysostome 405. yeers after Christ
Father c. that is invocating the name of the Father Sonne and Spirit bringing Acts 22. for their proofe Paul is bid to bee baptized calling upon the name of the Lord now Infants cannot call upon the Lord when to bee baptized Now let us consider the weight of what hath been said 1. For the order of the words as morall in Matthew because also in Marke and so morall in both for saith Mr. B. it reacheth to the worlds end it was Christs last commission and it were absurd to thinke a man baptized before preached to and so baptized into hee knowes not what And indeed this is urged as an argument distinctly against Pedobaptisme because children understand not the mysteries of Baptisme and what hath God to doe with such as know him not nor what hee offers them or doth for them c Whence I. S. urgeth it as an absurditie that wee will have children baptized which know nothing of it and so must build their faith upon humane testimony We shall now answer to these particularly SECT II. 1. THen some things in this order of Christ were perpetuall as that preaching the Gospel should goe before Baptisme that baptisme is to bee administred by such as preach that discipled in-churched persons are to bee baptized that in founding Churches the first members are to bee visible professors of the faith in reference to Church estate that baptisme is with water to bee applyed to the persons baptized and that into the name of the Father Sonne and holy Ghost Yet non sequitur that all which here Christ held forth is so strictly to bee attended to the end of the world as that which is to indure to the end of the world or that what in Matthew and Marke hee propoundeth it is presidentiall in all Church cases of persons to bee baptized as alike and that without distinction of Churches then or now gathering or to bee gathered There is a commission given to Elders or Churches as here was to ministers James 5. 14. that they are to pray over the sicke and to anoint them with oyle wee must now then without all distinction of times or Churches doe so too by Mr. Blackwoods argument wee must stick to Scripture commission of the Lord as this was by his spirit according as the other was viva voce And let our opposites that urge Matthew and Marke as presidentiall to all Churches and times attend what is said in Marke 16. 16 17 18. if Marke 16. be the rule to us what persons should bee baptized onely scil beleevers then few are to bee now baptized but such whose beleeving is attended with signes that can cast out devills speake with strange tongues take up Serpents drinke deadly poyson without hurt or if any other are yet at least some amongst the baptized beleevers now as well as then will have such miraculous gifts For Christ speaking of some of those baptized beleevers at least albeit not of all for all had not then gifts of miracles and tongues 1 Cor. 12. saith these signes shall follow them that beleeve c. Marke 16. 17. and it was one continued speech and touching some of the persons spoken of vers 15 16. hence Mr. B. will never deny unlesse his reason faile him but that such kind of persons were proper to bee found in those first Churches and times of first foundings of Churches amongst the heathen nations And therefore will hee nill hee must he make a distinction of first Churches gathered amongst such as never heard of Christ and other Christian Churches in these dayes Secondly bee it that it was Christs last commission yet it sufficiently appeares already that what he here held forth in this gracious order about Gentile Churches it was not therefore morall and applyable to all times no such signes now following any beleeving baptized members of Churches as did then And if that very order of Christs last words were so morall and strictly to bee observed why doe the Evangelists and Paul so vary in expressions of those last words of Christs order touching the Lords Supper Matthew expresseth the Sacramentall actions of Christ about the bread and cup to bee as they were eating Matth. 26. 26 27. and so Marke Chap. 14. 22 23. but Luke and Paul say hee tooke the cup after supper Luke 22. 20. 1 Cor. 11. 25. Matthew Luke and Paul make the Sacramentall promise to bee uttered before the Disciples dranke even whilst Christ gave order for their drinking but Marke mentions the promise This is my blood of the Testament c. as spoken after they had all drunke of the cup Marke 14. 23 24. Luke addeth to what Matthew and Marke say This is my body which is given for you Paul otherwise which is broken for you Matthew Marke and Luke say of the bread that Christ gave it to them yet Paul which affirmeth what hee had received and did deliver accordingly to the Church of Corinth as from the Lord he leaveth out that act of giving the bread Matthew and Marke say as much expresly of the giving of the cup to them which Paul omitteth Matthew and Marke expresse that thus This is my blood of the New Testament which Luke and Paul expresse thus This is the New Testament in my blood Matthew and Marke say which was shed for many Luke which is shed for you Paul wholly omitteth it Luke addeth in mention of the bread Doe this in remembrance of mee but not in mention of the cup Matthew and Marke omit that passage in both Paul addeth it to both and addeth that in the latter as oft as yee drinke it What varietie is here additions omissions variations c. in the mention of Christs last commission about the other Sacrament surely Mr. B. and others will confesse that if it had beene so morall and invariable because Christs last commission holy men inspired would not had not could not have so placed them before or after one another something before as mentioned by one something set after the same words by another analogie of faith and comparing Scriptures with Scriptures must regulate in such things here and in this Sacramentall order and so in the other And because so much is put in order of phrase and words to conclude thence without compare thereof with other Scriptures the order of things in acting because in those two places such in order of uttering and expressing I would argue hence If because beleeving is set before baptizing none is to bee baptized but such as beleeve then because being baptized is in the same place Marke 16. 16. set before being saved therefore no beleevers are saved but such as are baptized and so baptisme is absolutely necessary to salvation and a man may bee a true beleever but for want of baptisme which yet was the case of some of old which were martyrd may bee damned yea then since Christ when preaching Marke 1. 15. saying Repent and beleeve the Gospel it must bee
gladly accepting Peters word especially the gladding word of promise which was the joyfullest word hee spake as belonging to them and to their children yea when accepting so gladly that injoyned dutie upon the ground of baptisme surely controversies of farre lesse weight are not passed over in silence witnesse that Acts. 6. 1. and 15. 38 39. and Gal. 2. 11. and 21 22 c. mee thinkes to common reason and rationall heads and hearts as well as gracious It should bee rather concluded as a matter out of question and that no such new distance and difference was put of parents in covenant and Church estate but not now the children as formerly of parents to bee sealed by the initiatory Church and covenant seale unto Church and covenant fellowship but not now their children as formerly SECT IX A Fourth argument followeth scil In that the Infants of covenant inchurched parents which were externally interested in the covenant of grace as invested with the covenant of a politicall visible Church to whom the Seales were appointed they were sealed as they were in bodily respect capable to bee sealed in that initiatory way of circumcising therefore Infants now according to their capacitie in bodily respects of the like initiatory appointed seale are to bee sealed in the initiatory way of baptizing For clearer proceeding in the argument I shall lay downe a few propositions First that the old testament is avowed by the holy Ghost in the new to containe all things necessary for faith and practise for substance and that so fully that a minister of the Gospell ordinary or extraordinary might bee furnished thence with ground-worke and generall rules upon and according to which to proceed in holding forth any thing necessary to bee beleeved or practised Of the Scriptures of the old Testament is that full testimony 2 Tim. 3. 14 15. See Cartwright in locum see Luke 16. 29. 31. Secondly that the Apostles in all other things used to hold forth Gospel services with analogy to legall Types Rites and Sacrifices c. testimonies are plentifull for it Thirdly that it was the Apostles use to hold forth and confirme things of most weight from the old Testament Act. 2. from the 14. to 41. and 3. 22. to the end and 4. 10 11. 24. to 29. and 8. 12. 25. 35 36. compared with Esay 52. 15. and 53. 1 c. So Acts 21. 38 39. old Testament grounds yea from the promise are given them for baptisme it self in the new yea for the dispensation of all the Gospel ordinances unto the Gentiles as thereof capable Acts 13. 46 47 48 c. Either then they had no ground or if any they urged them not which is contrary to those places or if any they urged them from the old Testament then onely extant to establish their practises Fourthly that Christ himselfe gave them patterne in this way of proofe Fiftly that the people with whom they had firstly to doe were beleeving Jewes in that way and they were zealous for the old Testament in the generall Sixtly that the ancients of the primitive Churches have rarely if at all denyed the comming of baptisme in circumcisions stead Seventhly that where a commandement of God doth injoyne any one thing upon such a ground there the command doth require all things wch are of the same nature as helpefull to the same thing as the Commandement Thou shalt not kill forbids anger also as tending to the same end scil to murder and as well forbidding striking rash speaking c. on the same ground as tending to murder yea but Christ expresly forbids it Answer Christ doth not put any thing thus upon the commandement which was not virtually in it before hee urged it but not legislatively as then making a law in such particulars but declaratively as expounding that law and reducing particulars to their generall heads of commandment Yea but there was his sanction thereof in that reducing True but when explained yet so as things in the commands before onely then clearely understood to be so so here looke as God commanding Abraham circumcision in the flesh for that end and on that ground that it might be an initiatory seale or Sacramentall signe of the covenant so also in the same doth hee virtually command baptisme with water as being of the same nature scil such as fulfilleth that end scil initiatorily to seale the covenant therefore albeit circumcision cease yet the commandement thereof reacheth and partly authoriseth that baptisme in the application of it to Infants for that end as of old to those Infants for that end Baptisme is a signe I say of the covenant and therefore either naturall and then any washing uninstituted had sufficed this way but that such washing of water should bee that signe needed an institution and being instituted it is now of the old use to seale initiatorily the covenant to adult or Infant externally initiated in it Yea but Christs institution gave a rise both to the signe that baptisme should bee that and that such and such persons should be signed with it therefore not the command of circumcision gave rise so much as to the application of that signe to such or such persons Answer it followeth not that Christs institution gave warrant therein therefore not the commandment of circumcision since both consent in the maine ground of both scil that wee shall apply our selves to the use of such signes as hee shall appoint and that in both should bee the same moralls or spiritualls signified the Lord knowing that wee needed some solemne externall way of signification of his mind of grace by some signe as well as they did Eighthly as none may adde to so neither may any detract from any words of Gods grace wherein hee hath expressed himselfe unlesse hee himselfe repeale the same hee once would have his covenant of grace to bee to the whole Church and Church seed and once would have it initiatorily sealed on them hee hath repealed the way of sealing but the covenant hee hath not the extent of it to parent and child hee hath not the ordinary dispensation of it in and from and by the visible Church hee hath not the sealing use of an initiatory covenant and Church seale hee hath not the things mainely to bee sealed even covenant and Church right at least externall and the like both of inchurched covenant parents and children hee hath not as in former conclusions hath been shewed SECT X. HItherto that knowne and much controverted place Col. 2. hath reference the Colossian Church and members of it as the Apostle urgeth against the circumcision teachers are as compleat in Christ without circumcision as ever any other Church or the members of it yea as even the best of them were with circumcision that is the proposition hee layeth downe Col. 2. vers 10. if they had objected Abrahams and Isaacs and Jacobs and Davids compleatnesse in covenant respects and Church respects Gentile Churches and members are as
such an ordinance that tendeth to their spirituall gaine in their childrens good thereby furthered Now if Hierom thought there were no Law for childrens baptisme why is there any transgression yea so deepe charged upon the neglectors of it that it is scelus in his account So in his second Tom. 1. 3. Dialogorum adversus Pelagianos ad finem hee proveth infants baptisme to bee for remission of sinnes as well as for entrance into Gods kingdome so that this Authors words are wrested against his owne intention Let us see whether the next be better dealt withall scil Athanasius in his third Sermon contra Arrianos Our Saviour did not slightly command to baptize but first of all hee said Teach and then baptize that true faith might come by teaching and baptisme bee perfected by Faith If Athanasius had said thus in the Authors sense yet the fallacy had still beene the same to conclude à dicto secundum quid ad dictum simpliciter But let us look upon that place and weigh the words of Athanasius there speaking of the unprofitablenesse and vanitie of Baptisme by Arrians hee proceedeth thus For saith hee the Arrians doe not give Baptisme in the Father and Sonne but in the Creator and creature in the maker and workmanship As therefore a creature is a diverse thing from the Sonne so is the Baptisme supposed to bee given by them diverse from true Baptisme Albeit because they see the names of Father and Sonne in Scriptures they doe faine to name them for it is not hee that barely nameth the Lord which giveth lawfull Baptisme but hee that expoundeth that name and holdeth the right faith And therefore our Saviour doth not command to baptize after any fashion the Authors render the word quovis modo by slightly but first hee said Teach and then baptize in the name of the Father Sonne and Holy Ghost this clause the treatise leaveth out that by teaching a right faith might arise the treatise saith true faith might come and with the faith of Baptisme the intire initiation might bee perfected by initiation hee meanes baptisme as the words before these shew In these words The Arrians hazzard the losse of the integrity of that mystery But I speake of Baptisme For if perfect and full initiation bee given in the name of the Father and Sonne and they hold not forth the true Father c. how should the Baptisme which they give bee true c. So that that speech with the faith of Baptisme the intire initiation might bee perfected is that with the faith or doctrine of faith rightly held out the Ordinance of Baptisme might bee perfect or valid which hee calleth the right faith as the words before mentioned shew So that hee doth not here intend fidem quâ credit aliquis sed fidem quam credit hee meaneth it of the object not the habit of faith and of the qualifications of the persons baptizing to make their act valid not of the parties baptized For none will say that an hypocrites Baptisme because hee hath not true faith is not true Baptisme The essence of the Ordinance not depending upon mans faith but Gods word And that hee intends no other thing as it appeares by the premises for if you take his next words following the same it will bee evident Truely saith he even other heresies and those not a few doe in seeming words pronounce that rite of baptizing but being not right in judgement nor retaining the sound faith they possesse and bestow an unprofitable water as destitute of the Deity of Religion so that they which are sprinkled by them are rather polluted through corrupt Religion then redeemed Here therefore is an ancient Authors words wrested to another sense then the scope of his discourse tended and some words left out which served to declare his meaning and other words so palpably mistranslated that the Reader is grossely abused thereby as well as the Author SECT II. THe next testimony is of Haimo upon this Text of Matthew In this place is set downe a rule how to baptize aright scil that teaching should goe before baptisme for hee saith Teach all nations and then hee saith and baptize them for hee that is baptized must bee before instructed that hee first learne to beleeve that which in baptisme hee shall receive for as faith without workes is dead so workes when they are not of faith they are nothing worth This labours of the same fallacy as that of Jeroms testimony à dicto secundum quid ad simpliciter Gerhardi loc com loc de baptismo what the Author spake in reference to Adulti it 's applied as his mind thereby to make baptisme of children besides or against rule when yet the same Author upon the 14. of Romans speaking about the case of their dipping of children hee mentions Cyprian as practising dipping of children in baptisme but once but after saith hee hee being corrected of God hee abounded in more sublime knowledge dipping them thrice Hee looketh then at that way of baptizing Infants as a lesson which Cyprian learned of God Hee then surely thought baptisme it selfe of Infants to bee taught of God and no breach of a rule of God Wee speake not this as allowing Haimo's judgment about Immersion and much lesse that of trina Immersio but to cleare the Author from that intention which the treatise would father upon him or at least by producing the mans writings in one place would make him against hâ—…s owne light to write things contradictory in another Thus is this Author and the Reader with him abused also SECT III. THe next Author cited in this Treatise is Erasmus both upon Matth. 28. and Marke 16. to like purpose When you have taught them if they beleeve c. and repent c. then let them be baptized c. and Proposition 3. those who in times past were to bee baptized were first of all instructed in the mysteries of the Christian faith and were called Catachumeni c. This later one would thinke might have expounded the former that hee intends it of adult Pagans and not of others in Christian Churches such as ours are whose foundations are already laid and established And Proposition 6. It 's no where expressed in the Apostolicall writings that they baptized children Hee doth not say it 's not so much as probable nor is it to bee gathered by consequence that they did so wherefore his testimony is no proofe that the Apostles never did baptize Infants because it 's never mentioned expresly It 's never expresly said that I remember that the Apostles or Evangelists when they Baptized those in Acts 2. and 8. and 16. 18. that they called upon God for a blessing upon the Ordinance but will it follow that they did not sanctifie the Ordinance by Prayer Proposition 7. hee is quoted as a proofe of that Proposition Lib. 4. de ratione concion saying that they are not to bee condemned that doubt whether childrens
as is evident The next is Beza who is also quoted Proposition 7. in his annotations upon Matth. 28. 19. Baptize them in the name of the Father that is in calling upon the name of the Father or rather the name of the Father c. being called upon for they are Beza's words Invocato nomine Patris c. And these Translators should have done well to have rendred the Latine properly But all is in the meaning of the words The authors of the Treatise urge it for a proofe of the persons bapzed calling actually upon the name of God when they are baptized according to Christs institution bring Beza for their proofe Quaeritur therefore whether ever Beza intended that in his words Surely no for it 's known well that Beza stoutly maintaineth Paedobaptisme as an ordinance of Christ Now Infants when they are baptized cannot actually call upon the name of God therefore if Beza say the former that the rule of Christ requireth it of all that are to be baptized according to his mind that they should call upon God at the time of their Baptisme he must affirme the later against his owne light and conscience which to doe with so much deliberation as hee that writeth things upon studie must doe were a crime of a very high nature and God forbid any should charge so worthy a light in the Church with that SECT V. BEza is againe cited for confirmation of the third Proposition in his Annotations upon Matth. 3. 6. John taught those that were to bee baptized this clause is not in my Beza upon the place and admitted none to Baptisme but those that gave testimony that they beleeved the forgivenesse of their sinnes In my Beza's Notes it's rather thus that John admitted not others to his Baptisme then those which seriously professed that they did imbrace the doctrine of free remission of sinnes which how different from that of these translators let others judge It followeth in the booke Such confession was also required of the Catechumens in the primitive Church before Baptisme for in that the Sacraments are seales it is requisite that doctrine or instruction should goe before the use of those things by which the doctrine it selfe is to bee sealed Those words before Baptisme and that reason annexed for in that the Sacraments c. is not in my booke scil Beza's Annotationes majores in N. Test Printed Anno. 1594. But to returne to the testimony Beza intended that John baptized no other of that species of persons Adult then such as made that confession but not simply the Baptisme of any other persons of another sort scil babes hee that is so carefull that any should take advantage to deny that children are not rightly baptized because not dived wholly under water that hee the rather as hee saith upon Matth. 3. 11. doth note such things about the particle In omitted Luke 3. 16. surely hee intended not by affirming such things in reference to Johns hearers thereby to exclude childrens Baptisme Hence that added that such confession was required of the Catechumens in the ancient Church Now then what manner of persons they were which hee affirmeth made such confession of old such like persons for age he here intendeth And no more doth he intend exclusion of Infants from Baptisme by affirming the necessitie of confession in Johns hearers unto Baptisme then by affirming that the same was required of those Catechumens mentioned Let us then see Beza's mind further therein which wee may readily doe in the third place of Beza quoted in this Treatise Proposition 4. where Beza upon 1 Cor. 7. 14. But now your children are holy he is thus cited as saying Out of this contradictors of the truth are revealed As first all those that make Baptisme to be the first entrance to salvation and secondly those that permit all children to bee baptized which was unheard of in the primitive times whereas every one ought to bee instructâ—d in the faith before hee were admitted to baptisme And this testimony is brought to prove the Proposition that in the primitive Church the children both of the faithfull and else scil and of Pagans or Jewes were commonly first instructed c. and then baptized so that Beza's mind in that clause whereas every one ought to bee instructed c. is made and every child whether of the faithfull or Infidell should bee first instructed before hee be baptized and in that sense his second errour he blames of such which permit all children to bee baptized is as much as if hee should intend it as an errour to permit any children at all whether of faithfull or infidell persons to bee baptized before instructed So that Beza is by this made a direct Andipedobaptist as they terme it now for modesty sake But you shall not have Beza thus on your side before wee heare him in his owne words who having before spoken touching the cause why wee admit the Saints children to baptisme scil because they are comprehended in the Covenant c. he addeth Now from hence are confuted not onely Catabaptists which doe reject Infants from baptisme as uncleane but those which make baptisme the first entrance to salvation and so exclude all from salvation which are unbaptized and also those which admit all Infants whatsoever to baptisme scil whether of visible Saints or Infidels as appeares by what hee said before and by what followeth which thing scil such promiscuous baptizing of all sorts hand over head was not heard of in the ancient Church As this at least doth declare in that all adult Infidells were first to bee Catechumens before they were baptized Beza refuteth three things from that clause mentioned and explained now your children are holy and one of them is this fourth Proposition of the Authors and yet by the Authors he is brought to refute onely two things First hee refuteth Catabaptists denying baptisme to beleevers children Secondly he from the same ground refuteth them which maintaine the baptisme of all children whatsoever scil that are not children of visible Saints for if they bee such children hee counteth it rather an errour to deny their baptisme Againe in citing the last part of Beza's words the Authors craftily make it as an opposite sentence to that before Thus secondly those that permit all children to bee baptized c. whereas every one c. as if it were a contrary speech to the former permitting all children c. whereas none at all were to bee baptized of old but such as were Catechumens when Beza maketh this later a reason of the former as before wee shewed Besides the Authors shamefully change and mutilate the last words whereas every one ought c. intending every particular person Infant or Aged when Beza's words are expresly in that all adult Infidells ought first to bee Catachumens before they were to bee baptized Now who is there which doth not even feele this palpable guile and falseshood in the setters forth
such persons was deferred through corruption in the persons whom it concerned Some out of groundlesse supposals of a necessitie to conforme to Christs baptisme who was baptized at 30. yeers old Whence it is that Gregory Nazianzen refuteth that ground of deferring baptisme Others thought it might bee some defilement yea defacing to their childrens baptisme as well as their owne if they sinned after baptisme and therefore thought it good to bee deferred Others had a superstitious conceipt of an excellency of being baptized in Jordans waters above others which occasioned Constantius deferring his Baptisme Euseb lib. 4. de vita Constantini Theodoret lib. 1. Hist Eccles c. 35. some parents were discouraged from bringing their children to baptisme through the covetousnesse of the Ministers requiring as then the use was so much for an offering from and for any persons which were baptized which occasioned delayes in many Whence that Canon of the Councell of Ellâ—bertinum cited in Trecius his Decretalls that every Bishop should looke to it throughout the Churches that those which bring their Infants to Baptisme if they offer any thing freely of their owne accord it should bee received of them But if otherwise through povertie they have nothing to offer the Priest should not violently take any pawnes of them because many of the poorer sort fearing the same did withhold their children from Baptisme SECT V. BEsides many other causes mentioned by Gregory Nazianzen in his 40th Oration de baptismo where hee blameth not onely the deferring of elder persons that are at their owne dispose but the deferring of the baptisme of children by their Parents and because Gregories testimony is made use of by the Treatise in confirmation of the fourth Proposition It s meet it should bee cleared whether hee bee more ours or yours I deny not but hee giveth his advise out of case of danger of death the childrens baptisme bee deferred till they are three yeers old this was his peculiar fancy in this particular but yet this is not to speake for the Anabaptists tenent which say a man must first bee of yeares of discretion able to hold forth his knowledge in Articles of Religion besides his faith in Christ and repentance of his sinnes c. this a child of three yeeres old is not able to doe wee say that unripe children before capable of professing their knowledge faith and repentance are to bee baptized and such a one is a child also of three yeers old And I wonder our adversaries urge not a speech of his in that oration speaking of persons that cannot receive baptisme hee reckons as some growne ones that cannot through some suddaine exigent albeit they desire it so others which cannot by reason of their Infancy but hee intends that of such as cannot come of themselves unlesse by others helpe and especially Infants which cannot come meerely in their owne right And he speakes of persons who if not baptized they themselves are exempted from guilt of neglect or contempt albeit not of losse by it as his words evidence speaking of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being unsealed or unbaptized are without sinne although they suffer losse or hurt but doe not act it unlesse they are not without originall sinne that is not his meaning but they themselves sinne not therein personally in neglect or contempt of Gods Ordinance and therefore albeit he had inveyed so much against the sinne of those whose baptisme was deferred hee hereby cleareth them from that blame but hee accounteth that even those babes are sufferers in this omission and at a losse that in others right and by others helpe they are not brought to baptism albeit by reason of Infancy they cannot of themselves receive baptisme and that this is his meaning let his words declare ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hast thou an Infant Let not wickednesse take occasion scil to cause a deferring of it's baptisme let it bee sanctified from Infancy and consecrated to the spirit from its tenderest age yea but by reason of the weakednesse of its age thou art affraid to have it sealed how art thou a mother of a feeble mind and of a very little faith where he toucheth upon another cause why Christian Parents sometimes deferred their childrens baptisme scil a distrustfull feare of hazzarding their babes health if dipped as amongst many the use then was in baptisme so then hee chargeth the matter not upon the child but upon the parent in point of guilt if not baptized and observe hee accounteth it a wickednesse not thus to devote them from their tenderest yeeres their first birth ab ipsis unguiculis as the word is unto the Lord in baptisme and that sinne taketh occasion to put it selfe forth very much in case of Infants whence Parents are tempted to deferre their childrens baptisme and imputeth it to the weakenesse of their faith which if stronger might arme Christian parents against any seeming discouragements hee maketh the practise of Infants baptisme a matter of faith in Christian parents if they had faith enough they would not deferre the same and ibid. answering the query about Infants baptisme that it were better they should bee sealed without knowledge then die without baptisme hee giveth his reason from circumcision which was wont to bee administred the eighth day after the childs birth and in the same Oration hee said that albeit other things had their definite seasons yet all times were fit for washing or baptisme because no time was free from hazzard of death and that the time of our salvation was at all times to bee attended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every season is a time for thy baptisme and speaking of pretences to put off baptisme hee addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it reacheth all degrees of ages all kinds of life it armes one against assaults which may bee occasioned by any of them scil by Satan and ibid. speaking in answer to such as pretend Christs age when baptized hee was pure in and of himselfe and needed not purging as thou dost there was no danger to him in the delay of baptisme but no little hazard impendeth over thee if but from hence that thou art borne onely in sinne and being not immortall must die Hence his description of baptisme under divers notions calling it a gift because saith hee its given to them which have contributed nothing before hand thereto grace because it s bestowed on such as are indebted baptisme because sinne is buried in the water scil Sacramentally and now let all judge to which side Gregory Nazianzen most propendeth hee himselfe was baptized at above 30. yea but he approveth not of it as lawfull in any case to deferre it to above three yeeres and in some cases scil of hazard of life to be administred before surely if hee had thought baptisme of a very babe unlawfull as Anabaptists doe hee could not bee ignorant that upon no pretence of any hazards of life any sinne was to bee committed
therefore nullities or no ordinances truth is no lesse truth because a weake scholler taketh unsafe mediums to confirme or prove the same Yet I adde two things 1. That the authors urged by Antipaedobaptists use like language and argument Justine calleth it new birth and saith wee bring them to the water and they are New-borne as wee are that is baptized and per hoc lavacrum remissionem peccatorum praeteritorum adipiscamur fiamus filii scientiae and that wee become the sonnes of knowledge and obtaine remission of sinnes past by baptisme c. Clemens Alexandrinus calls it a washing whereby wee wipe away our sinnes grace whereby the punishments due to our sinnes are forgiven paedag l. 1. Gregory Nazianzen calls it baptisme because sinne is buried in the water so he calls it the key of heaven the casting away of the flesh the loosing of our bonds the taking away of slavery c. in his 40. orat de baptismo So Basil yea these authors use like grounds for baptisme Justine useth that from the necessitie of it from John 3. 5. and this hee speaking of baptisme addes Rationem ejus rei hanc accepimus ab Apostolis Quoniam prima nativitas c. Wee have received from the Apostles this as a reason of this thing because that our first nativity scil native corruption commeth upon us neither knowing nor willing it from the fellowship of our parents and from their seed c. Justine and those with him lived not in the Apostles times yet he received this he saith from them that is delivered by them to others after them and from those others to them And what reason is that delivered thus as a ground of baptisme even that native estate of children in their parents What is this but in effect what the author of those homilies on the Romans urgeth speaking of Davids being conceived in sinne c. Propter hoc ecclesia traditionem ab apostolis accepit parvulis baptismum dare c. and the same is used by Origen hom 14. on Luke by Cyprian Epistle ad Fidum by Austin Jerom Ambrose The same used by Gregory orat de baptismo thou scil art to hast to baptisme as being in danger if not more but from hence being borne onely in corruption or in sinne The same urgeth the Milevitan Councell Tertullian de baptismo urgeth John 3. 5. for baptisme also So as Austin and others urge it upon the ground of danger to unbaptized persons so doth Gregory Nazianzen orat 40. not to stay to Christs yeares because of danger of mortality Yea better Infants bee sealed without sense thereof then die without the seale And hee also as well as Austin makes the case of Infants dying without baptisme to bee punished with paena damni albeit not with paena sensus ibid. Basil in his exhortation to hast to baptisme useth the same argument taken from the danger of death without baptisme yet in them any naevi in this way are overlooked and their testimonies not therefore invalid 2 I say that albeit that Austin and others for Paedobaptisme used some unsafe grounds yet others they used were to us solid as that from circumcision l. 4. cont Donat. c. 23 24. and Epist 108. Seleucianae l. 2. de peccat merit remiss c. 25. that of their parents faith whence notwithstanding want of faith in themselves it became a beneficial ordinance Serm. 14. upon verb. Apostoli that of their interest in the Covenant which Christ came to fulfill in the flesh hence that in the Epistle of the Carthaginian Councell in Austins time unto Innocent the first Nos quia credimus parvulos in peccato nasci c. praeterea quia credimus filium dei pure ex illibata virgine natum ad implendas confirmandasque dei promissiones quae Infantes non excludant a salute sed in faedere includunt deo eos baptizandos esse contendimus This that I have here recited may serve further to evince the guile of the treatise quoting this Epistle Proposition 7. adding the words much rather thus but much rather includeth Infants which is manifest injury likewise it appeares by * Lib. de Bap. ad finem Tertullians answer in way of glosse upon Matth. 19. 13 14. Let them come to mee c. that that was of old held forth as a ground of Paedobaptisme In a word the command mind and institution of Christ and his Apostles was also held out of old by Austin and others as the ground thereof which they meane when they say the Church received it from the Apostles Homil. in Rom. 5. Austin contr Donat. lib. 4. cap. 23 24. Milevitan Councel Can. 2. and Austin de Genesi ad literam lib. 10. cap. 23. saith else it were not to bee credited or received if it were not an Apostolicall tradition So hee saith againe in his third Epistle ad Volus Therefore then they baptized persons because to them it was an Apostolicall Tradition That is it which was without all doubt delivered by the Lord and by his Apostles As Austin further openeth himselfe lib de pec merit remiss cap. 26. Charitie then I think should over looke other their more unsound tenents or arguments touching Paedobaptisme But to return to Cyprians Epistle and adde one word more for Mr. B. and others satisfaction Let him looke upon Erasmus his owne edition of Cyprian Anno 1541. and hee shall see that Erasmus who was very Eagle eyed to espy spurious writings or passages of the Ancients and there excepteth against many things going under Cyprians name yet no word of his against Cyprians 59. Epist ad Fidum No more doth Mr. Perkins in his Problemes nor Rivet in his sacred Critick nor any critick which they quote except against it And here I might end these Annotations upon the 7th Proposition in this Treatise SECT IIII. BUt I meet with an old Threadbare objection to the same purpose as if Paedobaptisme was first ordained by Higinus Bishop of Rome who lived about the yeare 1444. but all I can find in Authors is a certaine decree ascribed to him at least that Infants comming to Baptisme need not have but one god-father or god-mother as they call them And so much witnesseth Fasciculus Temporum and Nauclerus vol. 1. Generat 6. besides what I find quoted out of Gratian but none say that he first ordained that children should bee baptized A like Decretall is ascribed to Vrban Bishop of Rome touching Childrens confirmation about the yeere 227. Nauclerus but not of their Baptisme yet if they made any such Canons it rather confirmes what wee say then weakneth our cause scil That Infants baptisme was in those times of use in Rome and elsewhere why else any orders about their Susceptors or their Confirmations CHAP. IX THe Treatise hath but one lie more to shake out of its Budget and it 's a merry one if I may so call it if the Reader spare a little more patience hee shall heare