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
Rom. 6 4. Therefore we are buryed with him by Baptisme into Death proving from thence That Dipping or plunging was the proper Ceremony and Rite in the Ordinance and how naturally Arguments did arise from that Sign in Baptisme to inforce Holiness and Mortification the thing signified thereby Object But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you so much stand upon signifies if not to sprinkle yet not only to dip and overwhelme but also to wash as Mark 7.4 The washing of Hands Cups Pots Vessels Beds and Tables which we hope you will grant may be done without dipping or plunging in Water Answ That Baptisme in a sence is washing I no ways doubt for you cannot dip a thing but you may be said to wash it therefore in allusion hereto 't is said Acts 22. Arise and be bapzed and wash away thy sins and Tit. 3. The washing of Regeneration and Heb. 10. Bodies washed with pure VVater And so in dipping of Clothes they wash them And so here by dipping of unclean Hands Pots Cups Vessels and Beds for Tables are not there the word being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as in your Margent signifies a Bed but never a Table as a Learned Critick observes they are also washed Object But Hands Cups Vessels and Beds may be washed though not dipt Answ It is true they may though not from this Scripture the word being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for though all dipping is washing yet all washing is not dipping in a proper sence for Water sprinkled or poured upon a thing may be so called in an improper sence though it is a very unusual thing so to deal with unclean Hands Beds or Vessels And I presume you will account her but a Slut and give her no thanks for her pains that having unclean Hands Vessels Beds or Clothes to wash doth only sprinkle or pour a little water upon them as though that would serve the turn and doth not our familiar experience tell us that to dip our dirty hands in Water rinsing them is the most effectual way to wash them and that sprinkling or pouring a little water will not do the business Therefore are we to take washing here in this 7. Mark 4. to be dipping in a proper sence as the word imports and as most agreeable to known Custom and Use for neither the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wash nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sprinkle are ever taken to dip or baptize nor is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply taken for washing by pouring or sprinkling that I can find The divers washings mentioned Heb. 9.10 may well be explained from Lev. 1.9 13. 6.27 28. 15.6 Exod. 30.19 to be such as was done by baptizing in water not sprinkling with or pouring water upon And in the 2 Kings 5.10 the Prophet bids Naaman go and wash in Jordain seven times and accordingly Ver. 14. 't is said in obedience hereto and in explanation of that kind of washing the Prophet intended he went and Baptized himself seven times in Jordain Therefore for any to shun the proper true Genuine sence and build a practise upon an uncouth indirect unusual and at best an Allegorical sence is no other then as the Proverb is To leave the Kings High way and to take Hedge and Ditch And besides if you will follow the Allusion do you not wash all that is unclean whether of Hands Cup Vessel or Bed but the whole man is all unclean every Member and every Part therefore all and every Part ought to be washed and not the Head and Face only as you expect to have all your sins washed away and every Member cleansed by Faith in Christs Blood As well as in this Figure to represent that as every Member hath lived to sin should here also die be buried raised and quickned spiritually with Christ in firm assurance of Christs Resurrection and confident expectation of the whole mans being to be raised and glorified in the Resurrection of the Just And to which purpose we have Dr. Goodwin M. Good in his support of faith P. 54. very excellently viz. That the eminent thing signified and represented in Baptisme is not simply the blood of Christ as it washeth us from our sins but there is a farther representation therein of Christs Death Burial and Resurrection in the Baptized being first buried under water and then rising out of it and this is not in a bare conformity to Christ but in a representation of a Communion with Christ in that his Death and Resurrection Therefore it is said We are buried with him in Baptisme and whrein we are risen with him c. And moreover here it is that the answer of a good Conscience which is made the inward effect of this Ordinance of Baptisme 1 Pet. 3.21 Is there also attributed to Christs Resurrection as the thing signified and represented in Baptisme and as the cause of that answer of a good Conscience even Baptisme doth now also save us c. As for the Cavils of unseemliness and hazarding of health to the weak they are as the fruits of Carnal wisdom unbelief and shunning the Cross so no other then to reproach the wisdom of Christ that so ordained and himself so practised telling us that however the world may call it undecent that it is a comely thing therein to follow him in the fulfilling of Righteousâ—ess And as for that of unseemliness they that have or shall see the decency of the Practise will sufficiently vindicate it from such a Calumney and be able to convince Mr. Baxter or any other Cavilers of their unchristian slanders of that kind already touched And for hazard of Health to the Weak the Constant Known Experience doth amply refute that vain Imagination and Suggestion CHAP. V. Wherein you have an account of several Mischiefs Absurdities and Contradictions that are justly to be charged upon the Practise I. BY its altering Christs Order in the Commission Mat. 28.19 where in teaching Repentance and Faith are required always to precede or go before Baptisme which this makes to proceed or follow after altogether II. By its changing the Subjects of Christs appointment viz. Men and Women of Knowledge and Vnderstanding capable to Evidence Faith and Repentance for ignorant unconverted Babeâ— that know neither good nor evil their right hand from their left III. By frustrating all the Holy and Spiritual Ends of the Ordinance which you have before at large viz. to be a Sign of present Regeneration a dying burying and rising with Christ to be the answer of a good Conscience to be a mutual stipulation or contract then and there entred into betwixt God and the Party as well as a visible entrance into the Church all which as applyed to a poor Ignorant Infant are but mock-shews and utterly insignificant and invalid IV. By its inverting the Order and manner from dipping the whole Man into sprinkling or pouring a little Water
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
you would attend to the proper signification of the word Baptisme signifies plunging in Water or dipping with washing Mr. Joseph Mede in his Diatribe on Titus 3.2 saith M. Mede That there was no such thing as Sprinkling or Rantisme used in Baptisme in the Apostles dayes nor many ages after them I might add many more Dr. Ham but shall conclude with that observable Remark that Dr. Hammond gives us hereon in his Annotations viz. upon Jo. 13.10 Telling us That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Immersion or wasâ—ing the whole Body and which answereth to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for dipping in the Old Testament And therefore upon Mat. 3.1 tells us That John Baptized in a River viz. Jordan Mark 1.5 in a confluenâ—â— of much Wuter as Aenon Joh. 3.23 Because it is added there was much Water upon which account he saith That as the Greeks called the Lakes where they used to wash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Ancients called their Baptisterioâ—s or the Vessels containing their Baptismâ— Water Columbethras viz. swmiming 〈◊〉 diving places being made very large witâ— partitions for Men and Women And upon Mark 7.4 tells us That the Washing or Baptizing of Cups Vessels Bedâ— c. was no other then a putting them iâ— to the Water all over rinsing them I have carefully examined all the places in the Old Testament where the word Dipping or Baptizing is meâ—tioned and do find it is expressed by the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mincaeus and Dr. Hamond observes and which always signifies to dip the word rendred washing being by another word as the following Scriptures will inform you Gen. 37.31 Exod. 12.22 Lev. 4.6 17.14.6.16.51 Lev. 9 9. Deut. 33.24 Joh. 3.5 Num. 16.18 2 King 5.14 which are all the places I can find the word used in in the Old Testament The word generally used for washing in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies such a washing as taketh away filth from persons or things by swilling rinsing or rubbing as Buxtorfius and Leigh and which answereth to all the three words for washing that we meet with in the Greek viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a washing of the Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hands and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clothes as Stephens saith in his Thesaurus which word you find in very many places in the Old Testament as Exod. 30.19 20. Exod. 25. Lev. 14.8 9.16.24 c. which signification and sence of the word is emphatically confirmed to us by the several Metaphors used by the Holy Spirit in Scripture in allusion hereto viz. for Persons to be plunged into great sufferings they are said to be Baptized therein Mark 10.38 And so for persons that were indued with great measures of the Spirit they are said to be Baptized therewith Acts. 1.5 The Children of Israel being incompassed with the Cloud over their Head and the divided Sea on both sides were said to be Baptized in the Cloud and Sea 1 Cor 10. And Baptized persons are said to be deâ—d and buried in allusion to putting men into the Earth and covering them therewith none of which can hold good by sprinkling 2. From the Scripture practice Secondly It appears to be so from the practice and usage we find hereof in Scripture and the opinion of the learned upon it First in the Story of Christs Baptisme we read Mat. 3.5 Mat. 3.5 That Jesus came from Galilee to Jordan unto John to be Baptized of him and Ver. 16. And when he was Baptized he went up straight way out of the Water C jetan The learned Cajetan upon the place saith Christ ascended out of the Water therefore Christ was Baptized by John not by sprinkling or by pouring Water upon him but by Immersion that is by dipping or plunging in the Water A second Scripture considerable is that of Joh 3.23 John 3.23 And John was Baptizing in Aenon near Salim and the Reason why he pitcht upon this place is given because there was much Water there Piscator Piscator upon the place sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies many Rivers as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular number signifies the River of Jordan this saith he is mentioned to signifie the Ceremony of Baptisme which John used in dipping or plunging the whole Body of Man standing in the River whence saith Christ being Baptized by John in Jordan is said to ascend out of the Water Calvin Calvin upon these words saith That from this place you may gather that John and Christ administred Baptisme by plunging the whole body into the Water A Third Scripture worthy our notice Acts 2.36 is Acts 8.36 38. As they went on their way they came unto a certain Water and the Eunuch said see here is Water and they went both down into the Water both Philip and the Eunuch and he Baptized him and when they were come up out of the Water upon which place Calvin Calvin saith We see what fashion the Ancients had to administer Baptisme for they plunged the whole Body into the Water The use is now saith he that the Minister casts a few drops of Water only upon the Body or upon the Head A Fourth Scripture we shall mention is Rom 6.4 Rom. 6.4 Buried with him in Baptisme where the Apostle elegantly alludes to the Ceremony of Baptizing in our death and Resurrection with Christ Cajetan Cajetan upon the place saith Thus we are Buried with him by Baptisme into death By our Burying he declares our Death from the Ceremony of Baptisme because he who is Baptized is put under the Water and by this carries a similitude of him that is Buried who is put under the Earth Now because none are Buried but dead men from this very thing that we are Buried in Baptisme we are assimulated to Christ buried or when he was Buried Tilenus Tilenus in his disputation P. 886 889 890. A learned Protestant Writer gives a most remarkable Testimony in the Case Baptisme saith he iâ— the first Sacrament of the New Testament instituted by Christ in which with a most Pat and Exact Analogy between the Sign and the thing signified those that are in Covenant are by the Minister washed in Water The outward Rite in Baptisme is Three old 1. Immersion into the Water 2. Abiding under the Water 3. Resurrection out of the Water The form of Baptisme viz. Internal and Essential is no other then the Analogical proportion which the signs keep with the things signified thereby For the properties of the Water in washing away the defilements of the Body do in a most suitable similitude set forth the efficacy of Christs Blood in blotting out of sins so dipping into the Water doth in a most lively similitude set forth the mortification of the old man and rising out of the Water the Vivication of the new The same plunging into the Water holds forth to
be baptized after Repentance and Faith according to the Commission and that there is no instance to be found of any other teaching that then such should be baptized and no other And for any to introduce another practice it is not only contrary to Christs Commission but contradictious to the Apostles teachings CHAP. III. Wherein believers Baptisme is proved the only Baptisme from the example and practise of the primitive Saints ACTS 2.41 THen they that gladly received his Word were baptized III. From the example of primative Saints Acts 8.12 But when they believed Philip Preaching the things concerning the Kingdom of God and the name of Jesus Christ they were baptized both Men and Women Verse 37.32 And Philip said if thou believest with all thy Heart thou mayst And he answered and said I believe that Iesus Christ is the Son of God And he commanded the Chariot to stand still and they went down both into the Water both Philip and the Eunuch and he baptized him Acts 18 8. And Crispus the chief Ruler of the Synagogue believed on the Lord with all his House and many of the Corinthians hearing believed and were baptized Acts 22.14 And Ananias said unto Paul the God of our fathers hath chosen thee that thou shouldest know his will and see the just fine shouldst hear the voice of his mouth And now why tarriest thou Arise and be baptized and wash away thy sins calling on the name of the Lord Acts 9.18 And he arosâ— forthwith and was baptiqed Which is also confirmed by the following Testimonies Luther Luther de Sacrament Tom. 3. fol. 168. saith That in times past it was thus that the Sacrament of Baptisme was administred to none except it were to those that acknowledged and confessed their faith and know how to rehearse the same and that it was necessary to be done because the Sacrament was constituted externally to be used that the faith be confest and made known to the Church Bulling Bullinger in his House-book 48. Sermon Baptisme saith he hath no prescribed time by the Lord and therefore it is left to the free choice of the faithfull Those that believed at the Preaching of Peter upon the day of Pentecost as also the Eunuch whom Philip baptized Cornelius the Captain Paul the Apostle at Damascus Lydia the seller of Purple a Woman that feared God the Keeper of the Prison at Philippi and other more as well Women as Men so soon as they tasted the gifts of Christ and believed his Word presently desired to be baptized Mr. Baxter further in his 16. Mr. Bax. Argument against Mr. Blake in the aforesaid 2d Disputation P. 149. saith most significantly If there can be no example given in Scripture of any one that was baptized without the profession of a saving Faith nor any precept for so doing then must we not baptize any without it But the Antecedent is true therefore so is the Consequent In proof whereof he produces the several Scripture examples of Persons that were baptized which saith he might afford us so many several Arguments but I shall put them together viz. First John as I have shewed you required the profession of true Repentance and that his Baptisme was for the remission of sin Secondly when Christ layeth down the Apostolical Commission the Nature and Order of the Apostles work is first to make them Disciples and then to Baptize them into the name of the Father Son and Holy Ghost as before That it was saving Faith that was required of the Jews Jews and professed by them Acts 2.38 is plain in the Text. The Samaritans Samaritans believed and had great Joy and were baptized into the name of Jesus Christ Acts 8.12 whereby it appeareth that it was both the Vnderstanding and Will that were both changed and that they had the profession even of a saving Faith yea even Simon himself 37. v. The Condition upon which the Eunuch Eunuch must be baptized was if he believed with all his Heart which he professed to do and that was the Evidence Philip expected Paul Paul was baptized after true conversion Acts 9.18 The Holy Ghost fell on the Gentiles before they were baptized Acts 10.44 Lydia Lydias Heart was opened before she was baptized and she was one the Apostles judged faithful to the Lord and offered to them the Evidence of her faith Acts 16.30 The example also of the Jaylor Jaylor is very full to the resolution of the Question in hand He first asketh Wrat he shall do to be saved The Apostle answereth him Believe in the Lord Jesus and thou shalt be saved and thy House So that it was a saving saith that is here mentioned He rejoyced and believed with all his House and was baptized the same hour of the night or straight way Crispus Crispus the chief Ruler of the Synagogue believed on the Lord with all his House And many of the Chrinthians hearing Corinth believed and were baptized Acts 18.8 Philip Philip. in Acts 8.37 is determining a Question and giveth this in as the decision If thou believest with all thy Heart thou mayst And to say that this is but de Bone esse meaning that it includes not the Negative otherwise thou mayst not is to make Philip to have deluded and not decided or resolved In a word saith he I know of no one word in Scripture that giveth us the least intimation that ever man was baptized without the profession of a saving Faith Thus Faâ— Mr. Baxter who to save us the labour hath himself you see given such an exact Catalogue of the Examples of the baptized in the Scripture among whom as he so well observes there is not one to be found that answered not Christs Commission and the Apostles Precept in a professed Faith and Repentance But 't is said he mentions only such as were baptized aged That is very true and the reason is because the Scripture affords examples of none other as he confesseth But Secondly By his own grant in the words beforegoing If Philips answer was decisive and not delusive all others are excluded And that none but such as are capable to give some demonstration that they believe with all their Heart ought to be admitted to Baptism CHAP. IV. Wherein believers are proved to be the only subjects of Baptisme IV. From the Spiritual ends of the Ordinance from the Spiritual ends of the Ordinance THe first End or Use we shall ment on is 1. To be a Sign of the Mysteries the Gospeâ— that the Baptized might have that represented in a Sign or Figure and preacht to his Eye in the Ordinance which had been preacht to his Ear and Heart by the Word and Spirit of God respecting the whole Mystery of the Gospel and his Duty and Obligation therein A Sign being as Paraeus observeth some outward thing appearing to the Sense through which some inward thing is at the same time
apprehended by the Vnderstanding Therefore he calls the Sacraments Signa in oculos incurrentia And therefore Mr. Perkâ—ns saith That the Preaching of the Word and the Administration of the Sacraments are all one in substance for in the one the witness of God is seen and in the other heard Case Cons p. 177. And some do call them Hieroglyphicks viz. Such visible Representations of things as the Egyptians used to teach and instruct by Which therefore calls for Understanding and Judgment and Senses to be exercised in all that partake thereof otherwise the action will be wholly insignificant therefore for any to carry a poor Ignorant Babe to the Ordinance of Baptisme is as much as if you should carry it to hear a Sermon which would be as significat as if you should represent some goodly Shew to a Blind man or instruct a stock or a stone 2. To witness Repentance The second â—nd that we shall mention is that the party Baptized might thereby witness his Repentance Mat. 3.11.3 6. Act. 2. called therefore The Baptisme of Repentance Mark 1. To which whoever offered themselves were to bring forth fruits meet for Repentance and amendment of Life Mr. Bax. For which we are beholding to Mr. Baxter for very convincing Arguments upon his first Argument with Mr. Blake in the fore mentioned Book viz wherein he doth positively affirm that we must not Baptize any without the profession of true Repentance which he proves thus First Argument If John Baptist required the profession of true Repentance before he would baptize them then so must we but John did so therefore the third Consequence is clear The Antecedent I prove from Mark 1.3 4. He Preach'd the Baptisme of Repentance unto Remission of sins and doubtless that Repentance saith he which is to Remission of sins is true special Repentance Second Argument If Jesus Christ hath by Scripture Precept and Example directed us to baptize those that profess true Repentance and no other then we must baptize them and no otheâ— But the Antecedent is true so therefore is the Consequent which is fully made good from Mat. 4.17 Mark 1.15 16 12. Acts 17.30 Luke 24.47 Where Christ himself did and sent forth his Disciples aâ—so to Preach Repentance to prepare them for Baptism which afterwards followed as Mat. 3.11 Mark 1.8 Luke 3.16 Acts 2.37 38 41. Third Argument If they that profess to be buried with Christ in Baptisme and to rise again do profess true Repentance c. But all that are Baptized must do so c. Colos 2.11 12 13 Rom. 6. 4 5. Then in further Conficmation he Quotes Bullinger Bullinger upon Acts 2.38 Who saith To be Baptized in the name of the Lord Jesus Christ is by the Sign of Baptism to testifie that we do believe in Christ for the Rimission of sins First mark it is not only an engagemenent to believe hereafter but the profession of a present Faith Secondly And that not a common Faith but that which hath Remission of sins Thirdly and this was not an accidental separable use of Baptisme but the very exposition of to be baptized in the name of the Lord Jesus Christ A Third End of â—aptisme is to evidence present regeneration 3. End to evidence present Regeneration whereof it is a lively Sign or â—ymbol Regeneration being called in allusion to it The washing of Regeneration Tit. 3.5 And a being born of Water and of the Spirit John 3. Which is so essential to the Ordinance that if that thing signifieâ— thereby be wanting the Sign only will be very ineffectual and insignificantâ— As D. Taylor Dr. Taylor late Bishop of Down very elegantly faith it in his Plea for thâ— Baptists lib. of Proph. p. 242. This indeed is truly to be baptized wheâ— it is both in the Symbol and in the Mystery Whatsoever is less then this is but the Symbol only a meer Ceremony an opus operatum a dead Letter an empty shadow an Instrument without an Agent to manage or force to actuate it And to the same purpose you have Mr. Baxter in his 10 Argument p. 117 118. Mr. Bax. Christ hath instituted no Baptism but what is to be a Sign of present Regeneration But to men that profess not a justifying Faith it cannot be administred as a Sign of present Regeneration Therefore he hath instituted no Baptisme to be admininistred to such The Major is plain saith he in John 3.5 Except a man be born of Water and tho Spirit he cannot enter into the Kingdom of God And so in Tit. 3.5 Where it is called The Laver of Regeneration And what can be a fuller grant that Infants Baptisme is neitheir significant nor any Institution of Christ then what these two learned men have here given us 4th End is signally to represent the Covenant and Promise 4. End signally to represent the Covenant on mans part that the Believer enters into hereby viz. to dye to sin and live to Christ in new Obedience by that Figurative Death and Resurrection in being dipprd in Water and by so going down under and rising up out of the water he is said to be buried and to rise with Christ to be planted into the likeness of his Death and Resureection to dye and live with Christ by Mortiâ—â—ation and Vivification To which purpose you have Mr. Perkins very significant viz. The Action of the party baptized is a certain stipulation or Obligattion whereby he bindeth himself to give Homage to the Father Son and Holy Ghost This Homage standeth in Faith wherereby all the promises of God are believed and in obedience to all his Commanaments The Sign of this Obligation is that the party baptized willingly yield himself to be washed with Water and also you have Mr. Baxt. Mr. Baxter very fully upon his Thirâ— Argument to Mr. Blake viz. It is oâ— the instituted Nature of Baptisme to bâ— in general a professing sign for the present as well as an engaging sign for the future For first the Minister doth baptizâ— into the name of the Father Son anâ— Holy Ghost and the party doth consenâ— thereto First voluntarily offering himself to Baptisme And secondly voluntarily receiving that Baptism And his offer of himself here goeth before the Ministers baptizing of him and his reception of that Baptisme is essential to it So that Baptisme essentially containeth on his part a signal profession of consent to that which is meant in the form used by the Minister viz. I Baptize thee in the name c. So that it is a most clear case that Baptisme as Baptisme according to it s instituted nature and use doth contain the persons actual signal profession of present assent to the Gospel and acceptance of God the Father Son and Holy Ghost as there in offered and anactual signal profession that we there presently consecrate devote and dedicate our selves to God the Father Son and Holy Ghost in the aforesaid Relations Secondly another
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
of Pagans converted but Children of Christian Parents The truth is I do believe Pedobaptisme how or by whom I know not came into the world in the second Century and in the third and fourth began to be practiced though not generally and defended as lawfull from the Text grosly misunderstood Jo. 3.5 upon the like gross mistake of Jo. 6.53 they did for many Centuries both in the Greek and Latin Church Communicate Infants and give them the Lords Supper and I do confess they might do both as well as either But although they baptized some Infants and thought it lawfull so to do yet Austin was the first that ever said it was necessary and farther saith I have read what my learned and worthy friends Dr. Hamond Mr. Baxter and others say in defence of it and I confess I wonder not a little that men of such great parts should say so much to so little purpose for I have not yet seen any thing like an Argument for it Thus far Dr. B. CENTURY V. BElieve iâ— Baptisme was asserted in this Age and the grounds thereof by many of the learned writers whereof you have the following Instances Chrysostome Chrysost saith That the time of Gâ—â—ce on Conversion was the only fit 〈◊〉 for Baptisme which he saith was the season the 3000. in the second Acts and the 5000 afterwards were baptized Acts 4. And again In Baptisme the Principal thing to be lookt after is the Spirit by which the Water is made effectual for saith he in the Apostles time the Baptisme of Water and the Baptisme of the Spirit were different things and done at different times Magd. 5 Cent. 363. And again As Isaac was brought forth by the Word of Promise so must we be bâ—â—â— by the Word of God which only makes Baptisme powerfull and effectual 364. Austin Austin himself in his Book de fide bono aper Cap. 6 saith That none without due Examination both as to Doctrine and Conversation ought to be â—dmitted to Baptisme Cent. 5 p 654. And again That no ignorant or scandalous Person ought by any means without due Instruction and fruits of Râ—pâ—ntance to be admitted to Baptisme 654 655. Austins Creed and Chrysostomes Creed also were calculated for the Catachumeni for their better instruction before Baptisme p 655. The names and qualities of several Adult persons that were baptized in this Age are inserted p. 655. CENTURY VI. IN this Age the Adult upon profession of faith were baptized Gregory Gregory Lib. 4 Cap. 26. saith That a Sermon was used to be Preached to those that were to be baptized and that the pomps of the Devil were used to be renounced before Baptisme and that the hearts of believers are through Grace cleansed thereby Gregory in Baptisme the Elect receive the gift of the the Spirit whereby also their understandings are enlightned in the Scripture and that by faith in Baptisme all sins are relaxed Cent 6. 226 227. Cassiodarus Cassâ—odor calls Baptisme the Divine fountain wherein the faithfull have the new Creature brought forth Cent 6. p. 226. Olimpiâ—dorus Olimp. saith Our Spiritual life is one and the same effected with our spiritual death for they who are born are buried with Christ in Baptisme p. 226. CENTURY VII THe Bracarens Councel Brac. C. in Spain decreed That no Adult Person but such who had been well instructed and Chatechised and duly examined should be baptized Cent. 7. 146. The 6th Councel of Constance C. of Con. ordained That none should receive Baptisme without rehearsing the Creed or Lords Prayer 146. The Councel of Tolletanus C. of Tol. in the 5th Chapter saith That by being dipt into Water we do as it were descend into Hell and by rising up out of the Water we do witness a Resurrection Paulinus Baptized in the River Trent in England a great number both of men and women at noon day Bead. l. 2. c. 16. Cent. 7. 145. CENTURY VIII BEde saith That men were first to be instructed into the knowledge of the Truth then to be baptized as Christ hath taught because without faith it was impossible to please God Cent. 8. p 220. And again as the body is visibly cleansed by Water so the soul of the faithful is invisibly cleansed by Baptisme And again only that kind of Baptisme where the Spirit of the Lord regenerates is effectual 223. And again if the Word or Water be wanting it is no Baptisme 218. And again upon Jo. 3. All those that came to the Apostles to be baptized were instructed and taught concerning the Sacraments of Baptisme then they received the holy administration thereof Haimo Haimo in Postilla upon Mat. 28. Go and teach all Nations Baptizing them c Fol. 278. In this place saith he is set down a Rule how to baptize that is that teaching should go before Baptisme for he saith Teach all Nations and then he saith Baptise them for he that is to be Baptized must be first Instructed that he first learn to believe that which in Baptisme he shall receive for as faith without works is dead so works when they are not of faith are nothing worth CENTURY IX Rabonus RAbonus Cap. 4. saith That the Catechisme which is the Doctrine of faith must go before Baptisme to the intent that he that is to be Baptized may first learn the mysteries of faith And farther he saith the Lord Christ annointed the Eyes of him that was born blind with Clay made of Spittle before he sent him to the Water of Shiloah to signifie that he that is to be Baptized must first be instructed in the faith concerning the incarnation of Christ when he doth believe then he is to be admitted to Baptisme to the intent that he may know what the Grace is which he receiveth in Baptisme and whom he afterwards in duty ought and is bound to serve Albinus Albinus saith Three things are visible in Baptisme viz. the Body the Water and the Administrator and three things are invisilbe the Soul Faith and the Spirit of God which being all joyned by the word they are effectual in that Sacrament Cent. 8. 225. Damascenus Damas We are buried with the Lord in Baptisme as saith the Apostle p. 220. Rabonus Rabonus again saith That the Adult were first to be instructed in the faith and duly examined before they were baptized And that as Noah and his family were saved by Wood and Water so the faithful are saved by Baptisme and the Crosâ— Cent. 8. p. 144. Remigius saith in 22. Remig. That faith is the principal thing in Baptisme for without it it is impossible to please God p. 145. Walafrid Strabo Walafrid Strabo who lived about 840. in his Book de Reb. Eccles Cap. 26 saith That in the first times the Grace of Baptisme was wont to be given to them only who were come to that integrity of mind and body that they could know and understand
what profit was to be gotten by Baptisme what is to be confest and believed what lastly is to be observed by them that are new born in Christ and confirms it by Austins own confession of himself continuing a Chatachnmenus long before Baptisme But afterwards understanding Original sin and least their Children should perish without any means of Grace had them he saith baptized according to the Councel of Affrica c. CENTURY X. Auslbert AVslbertus saith That the faithful are born not of blood but of God viz. of the Word of God Preached and of the Baptisme of God duly administred by which Sacraments saith he Gods Children are begotten Cent. 10 p. 186 Smarag Smaragdo on Mat 28. First men are to be taught in the faith then after to be baptized therein for it is not enough that the body is baptized but that the Soul first by faith receive the truth thereof p. 187. Theophi Theophilact saith Whoever are truly baptized into Christ have put on Christ p. 189. CENTURY XI ANselme saith That believers are baptized into the death of Christ that believing his death and conforming thereto may as dying with him live also with him Cent. 11. p. 169. Anselme And again The Baptisme of Christ is the washing in Water into the Word of life take away either Water or Word Baptisme ceaseth p. 116. And again Whoever is baptized hath Heaven opened to him and knows God is there above ready to receive him which as by the Steps of a Ladder he must from his Baptisme ascend to him for as Solomon saith The way of life is above to the wise p. 160 170. Algerus Algerus saith As Water extinguisheth cleanseth and whitneth above other Liquors so in Baptismal Water fleshly lusts are quenched sin both Original and Actual washed away and white Innocency thereby begotten and so whilst the Image of the Heavenly father is reformed the Sons of Adoption are begotten CENTURY XII RVpertus Rupertus saith That they who do believe and make confession thereof are to be Baptized Cent. 12. p. 597. And again in his 4th Book of Divine Offices Cap. 18. saith That in former times the Custom of the primitive Churches was that they administred not the Sacrament of Regeneration but only at the feast of Easter and Pentecost and all the Children of the Church which throughout the whole year through the Word were moved when Easter came gave up their names and were the following days till Pentecost instructed in the Rules of faith rehearsing the same and by their Baptisme and dying thus with Christ rose again with him Johannes Bohemius Bohemius Lib. 2. de Gent. moribus It was in times past saith he the Custom to administer Baptisme only to those that were instructed in the faith and seven times in the week before Easter and Pentecost Catechised but afterwards when it was thought and adjudged needful to Eternal life to be baptizeed It was ordained that new born Children should be baptized and God-fathers were appointed who should make Confession and renounce the Devil on their behalf Rupertus Rupertus again saith That many who are baptized with Water are not renewed in the Spirit of their minds have not put off the old man and his deeds as if he was drowned in the Water and the new man really put on in his 3. Book upon the second of John And again That the visible Baptisme of Water may confer but that in which the virtue of Baptisme doth consist we cannot p 598. Peter Lumbard P. Lumb saith That the Reason why Baptisme was instituted was that the mind might be changed that the man who by sin was made old by Grace might be renewed And that Believers who are baptized in faith receive both the Sacrament and the thing but they who have not faith may receive the Sacrament but not the thing intended in the Sacrament p. 529. Albertus Magnus Albert. Magnus saith That the Laver of Regeneration is not proper but to the Illuminated and Called who can draw virtue from the Death and Resurrection of Christ Cent. 13. 413. And again That Baptisme is Christs Seal wherewith he seals Believers and that where Regeneration is there the sanctifying power of the Spirit operates with the Water 414. And again That Baptisme works to Salvation in those that are Regenerate but not in those that are not Regenerate p. 425. Thomas Aquinus Th. Aqui saith That in Baptisme God works inwardly as he dispenseth outwardly there is not only a consignatioâ— of the Soul but the Body because the whole man by Baptisme is dedicated to God for by Baptisme we die to the life of sin and begin to live a new life of Grace d. 424. And again In Baptisme there is a four fold purification viz. â—y the Word by the Spirit by the Blood of Christ and by baptismal Grace viz. Repentance Faith and Mortification fetcht from Christs Death p. 425. Alexander Bonaventure Aegedius and other learned men of this Age spake also after the same manner in â—ustification of Believers Baptisme CENTURY 14 15 16 17. THough the Magdiburgeâ—stan History reach no farther then the end of the 13th Century yet we do find than both the Principal and practice thereof was owned by many of the learned downwards in the rest of the Centuries Ludovicus Vives L. Vives saith That they continued to baptize the Adult even in Italy in his dayes in his Comment upon August l. 1. c. 26. Bellarm. And Bellarmine himself tells us in his Book de bon Operib l. 2. c. 17. That amongst the Lutherans the Custom of Baptizing the Catachumens and absolving the penitent at Easter is abolished whereas amongst the Catholicks but especially in the City of Rome there is no year wherein great multitudes are not baptized whereby a relick and footstep of Truth may appear even in Rome it self Grotius Grotius saith That in every age many of the Greeks unto this day keep the Custom of deferring the Baptisme to little ones till they could themselves make a Confession of their faith and the Armenians are confest by Heylin in his Microcos 573. to defer Baptisme of Children till they be of grown years Zwinglius Zwingli in his Book of Articles Art 18. In the old time saith the Children were openly instructed who when they came to understanding were called Catachumens that is such as are instructed in the Word of Salvation and when they had imprinted the faith in their Hearts and made confession thereof with their mouths they were admitted to Baptisme and this Cuâ—tom saith he of teaching I wish it were in use in our time Luther Luther In times past it was thus saith he that the Sacrament of Baptisme was administred to none except it were to those that acknowledged and confessed their faith knew how to rehearse the same Bullinger in his house Book 48. Sermon Bulling upon these words God
hath not sent me to Baptize but Preach the Gospel saith This must not slightly be understood as if he were not sent to to baptize at all but that teaching should go before Baptisme for the Lord commanded his Apostles both to Preach and also to administer the Sacraments Erasmus Erasmus paraphraseth that upon those words in Mat 28. When you have taught them the Word of God if they then believe you and receive it if they begin to repent themselves of their former life and are ready and willing to embrace the Doctrine of the Gospel then let them be baptized with Water in the Name of the Father Son and Holy Ghost that they may be marked with his Mark and written amongst the number of those which trust that are through the merits of his death freed and washed from their sins and received to be Children of God Ludovicus Vives in his Comment aforesaid L. Vives l. 1. c. 27. None saith â—e were baptized of old but those that are of Age who did not only understand what the Mystery of the Water meane but desired the same the perfect Image whereof we have yet in our Infants Baptisme for it is askt of the Infant Wilt thou be baptized for whom the sureties answer I will Melancton upon 1 Cor. 11. In times past saith he those in the Church that had Repented them were baptized Melanc and was instead of an Absolution wherefore Repentance must not be seperate from Baptisme for Baptisme is a Sacramental sign of Repentance Beza Beza upon 1 Cor. 7.14 saith That to permit all Children to be Baptized was unheard of in the primimitive Church whereas every one ought to be instructed in the Faith before he were admitted to Baptisme Bucer Bucer in his Book entituled The Ground Work and Cause saith That in the Congregation of God Confession of sins is always first the which in times past went before Baptisme For commonly Children were baptized when they came to their understanding and that in the beginning of the Church no man was Baptized and received into the Congregation but those that through hearing the Word wholly gave over and submitted themselves to Christ Chamier Chamier Tom. 4. l. 5. c. 15. Ser. 19. saith Who seeth not that the Custom of the scrutiny of the Baptized was not in that time when scarce the 1000 Person was Baptized before he came to Age and was diligently exercised in Catechisme Dr Ham Dr. Hamond in his Chat. Lib. 1. l. 3 p 23. saith That all men were instruâ—ted in the Fundamentals of faith anciently before they were permitted te be baptized Dr. Field Dr. Field on the Church p. 729. saith That very many that were born of Christian Parents besides those that were converted from Paganisme put off their Baptisme for a long time insomuch that many were made Bishops hefore they were baptized Ch. Cate. The Doctrine of the Church of England held sorth in their publick Catechisme gives Testimony to this Truth where it is asserted That Repentance whereby we forsake sin and faith whereby we stedfastly believe the promises are required in every one that is to be baptized confessing also that Children can neither repent nor believe Which though they would salve by saying they do both by their Sureties upon which invention they lay the stress of the whole for if there be no warranty for Sureties in the Case they have in these few words given up the Controversy For they grant that Faith and Repentance are requisite to qualifie to Baptisme and ingeniously acknowledge that Children are not capable of either but that they do repent and believe by their sureties which how Consonant to Reason Rule and Righteousness lâ—t all the upright judge and concerning which Practice take the judgment of Dr. Taylor Bishop of Downe Dr. Tayl. p. 239. of his Lib. of Pro. I know saith he God might if he would have appointed God-fathers to give answer in behalf of Children and to be fiduciors for them but we cannot find any authority or ground that he hath and if he had that it is to be supposed he would have given them Commission to have transacted the solemnity with better Circumstances and given Answers with more truth for the Question is askt of believing in the present and if the God-fathers answer in the name of the Child I do believe it is notorious they speak false and ridiculous for the Inâ—ant is not capable of believing and if he were he were also capable of discenting and how then do they know his mind and therefore said he Tertullian and Gregory Nazianzen gave advice that the Baptisme of Infants should be deferred till they could give an account of their own faith How this invention of Gossips came in and by what Pope it was instituted and how they were required in the Baptisme of Bells and Churches as well as Infants you will hear farther in the other Historical Part. We shall now conclude this Chapter with that wonderfull Testimony given by Mâ— Baxter in his 20th Argument to Mr. Blake in these words Mr. Bax. Here note saith he speaking of the Eunuchs not being admitted 〈◊〉 Baptism till he made a profession of his Faith first that Baptisme as received is the Seal of our Faith how much soever denied by Mr. Blake as it is the Seal of Gods Promise secondly That the constant order is that Baptisme follow Faith thirdly That it is 〈◊〉 better then an impious prophanation of it if it go without Faith that is firsâ— if the Party seek it without the presence of Faith secondly if the Pastor administer is without the profession of Faith Thus you see by plentifull Evidence that the Lord hath not left himself without witness hereto from men and that in several Ages not only before but since the Antichristian darkness took place but that which is most to be admired and adored in this Providence is that much of this blessed Testimony for Truth hath proceeded from the Pens of some of its chiefest Adversaries whereby the Wisdom and Power of God hath much appeared who cannot only out of the mouths of Babes and Sucklings but out of the very mouths of Enemies also create and perfect his own praise And make even their own Tongues to fall upon themselves for what is esteemed better Evidence and Testimony amongst men then the confession of Parties themselves But it may be Objected Object that howâ—ver you improve many of these sayings of the Pedobaptists to justifie your way and condemn theirs yet they have another meaning which will well enough reconcile such Principles to their Practice of baptizing Infants and whereby you will be found mistaken in in the supposed advantage for is it to be thought possible that such pious wise and learned men should so positively contradict themselves as you seem to make them do Answ To which I answer That whatever their meaning may be yet their word and reasons
P. Nicolas Cent. 6. p. 388. CENT 7. Canon of Toletan The Councel of Toletanus instiâ—uted That Infants without natural capacity should be baptised and that none should deny Baptism to them at their peril The Council of Constance Ordained the same Mag. Cent. 7. p. 146. Canon of Const Isidorus Isidorus saith That if Children were not baptized and so thereby renewed and Original Sin washed away they were in a state of damnation p. 98. To the former ridiculous Ceremonies now in use were added That the names of Saints departed or Relations should be given to the Baptized at their Baptism That none should be admitted to be Gossips without rehearsing the Lords-Prayer and the Creed And that none of the Gossips might marry together Gossips must not marry together because of the spiritual Affinity and Relation they had contracted at the Font. p. 147. At the Consecration and Dedication of Temples the names of some Angel or Saint departed was to be given to them A Childe that died unbaptized this Age was taken up and Christened A dead child christened and had his Fathers name given him Magd. cent 7. p. CENT 8. Carolus Magnus declares Decree of the Emp. Charles the Great Daniel That Baptism should be administred to Infants as well as to the Adult Cent. 8. p. 219. Daniel in his Epistle to Boniface concludes that Infants should be baptized p. 347. Bede also concludes for the baptizing of Infants p. 218. To all the former continued Superstitions there were added Superstitious rites 1. That the Administration be in the Latine tounge p. 384. 2. That Salt be used in Baptism Aponius lib. 1. p. 349. 3. That the Hair of the Baptized be cut p. 350. 4. That some Gift was to be given in Baptism which was to be called Deodans p. 349. Temples baptizd in the name of the Trinity 5. That Temples should be consecrated in the name of the Trinity p. 336. Bells were posited in Temples in this Age. p. 342. CENT 9. Sericius Sericius at large demonstrates That according to the Custom of the Church little ignorant Babes should be baptized for which he cites the Decrees of the African Council by Pope Innocent another of Pope Leo's and another of Pope Gregories at large Cent. 9. p. 140 141. Gizelbert Gizelbert saith That after Baptism neither Original nor Actual Sin Remaineth Who also calleth Marriage a Sacrament p. 171. To the former filthy Customs this Age added That in Exorcism the Head Impious Customs Ears and Nose should be salted and anointed before Baptism p. 235. To the former christening of Temples they added the pouring out of Oyl and anointing with holy Chrism singing Jacobs words This is no other than the House of God how dreadful is this place according to the 24th Canon of Aquensis Cent. 9. p. 229. CENT 10. Smaragdus Smaragdus saith That little Infants are to be baptized because it is said Suffer little Children to come unto me and forbid them not c. Hence saith he the Holy Mother the Church doth beget the Innocent Infant into a holy and pure state by the grace of Baptism Cent. 10. p. 188. Zonaras saith That the Infants as well as the Adult were to be baptized p. 292. To the former wicked Customs they now added 1. Wicked Additions That the Water of Baptism should on Easter-day be consecrated after this manner viz. The Priests hand should be stretched over the Water as Moses his hand was over the Sea 2. That he should blow upon it 3. Hold a burning Taper over it to answer the Type of the fiery Pillar 4. That as they entred the Red-Sea by Night so should Baptism be administred in the Evening p. 239. The Gossips were to put on White Garments as well as the Priests and the Baptized p. 299. And as a further addition to Church-Christening the Bishop was before the Water was brought to him to strike the Earth and then to pour down a great deal of Water and then to name the Church And further It was in this Age that Bells began also to be Christened which from henceforward was most religiously observed Bells first baptized by P. John Pope John the 14th was the first that baptized Bells who christned the great Bell of the Church of Lateran calling it John which was done to drive away evil Spirits and to prevent any ill accident that might happen by Lightning and Tempest Magd. cent 10. p. 295. Vossius Vossius in his Book de Bapt. p. 158. tells us That though the more prudent did call this Baptizing or Christning of Bells Consecration yet that they had most of the Baptismal Rites and Ceremonies both Godfathers and Godmothers sprinkling Anointing giving of Names and great Donations and that the silly Women used to bring Presents of Coral Linen and other things and that they had a Superstitious Conceit that the sprinkling of that Baptismal Water procured Health to the Sick Vossius also informeth us in the said Book from good Authority The abominable custom to baptize naked for 7 or 800 years That from Austin till Bernard's time seven or eight hundred years the custom was to baptize naked both Men Women and Children with the Reasons usually given by the Ancients for the same viz. That they might therein be as in the state of Innocency and be as naked in their second as in their first birth And as they expected to be in Heaven and therein no otherwise then Christ was upon the Cross which you may reade at large in page 31 32 33 34 35 36. quoting these several Authorities to justifie it viz. Cyril Heir Cat. Mystag 11. Amphilochius in vita St. Basil Chrysost Tom. 6. c. 11. Elias Cretenses in Orat. 4. Naz. Zeno Varonenses Anselm on Mat. 3. Ambros Serm. 10. Bernard Serm. 46. de Pauper Greg. Mag. tom 2. col 269. Alcuinus in divin off cap. 19. Chrys ep ad Innocent c. So just was it was it with God to leave men that went a whoring after their own Inventions forsaking the Word of God to imbrace the Traditions of man to such unseemly and unnatural practices Mr. Baxter shâ—meful ssander fixt upon the Anabaptists Yet is not Mr. Baxter ashamed to fix such an abominable slander upon the Baptists of this our Age of baptizing naked which it seems was so long the real practice of the Pedobaptists and about which he spends three whole pages in his Scripture-proof viz. 136 137 138. to aggravate the heinousness of that their custom which he is pleased to father upon them And though I am perswaded he cannot but be convinced that the thing is most notoriously false and brought forth by him rather out of prejudice not to say malice rather than any proof or good testimony he ever received thereof Yet have I never heard that he hath done himself his injured neighbours and the abused world that right as to own his
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
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
any of them and whether it is not contradictious to common sence and Experience for any to assert it For what Repentance or Faith are they capable to profess What present Regeneration can they evidence What Testimony of a good Conscience can they give in striking or keeping Covenant with God herein And how can they embrace or improve the Covenant on Gods part for Pardon Purging Justification Sanctification and Salvation And therefore is Mr. Faxter forced to confess in his plain Scripture proof p. 301. That as to the Ends of Baptisme they are rather to be fetched from the Aged then Infants and that because the aged 1. are the most fully capable Subjects 2. The most Excellent and Eminent Subjects 3. Of whom the Scripture fully speaks c. But on the contrary as for Infants Baptisme be acknowledgeth in the same place that the Scripture speaketh darkly of it Yea that it is so dark in the Scripture that the Controversy is thereby become not only hard but so hard as he saith he finds it Wherein if he hath not said more in a few words for the baptizing of Believers and against that of Infants then all his great book can answer Let all the world judge though he calls it in contradiction hereto plain Scripture Proof for Infants Church-Membership and Baptisme CHAP. V. Wherein the Baptisme of believers is proved to be the only Baptisme from the New-testament-dispensation so differing from that of the old THe Old Testament Church Fifthly from the new Testament Dispensation we find was national consisting of the Natural and Fleshly Seed of Abraham Therefore were Infants by the Ordinance of Circumcision added thereto Wherein they had a worldly Sanctuary Carnal Ordinances a Temporary Priesthood and multitude of Ceremonies The New-testament-church was by Christs appointment to be a separated people out of the Nations consisting only of the Spiritual Seed of Abraham and therefore believers upon profession of Faith by the Ordinance of Baptisme were added thereto Acts 2.31 1 Cor. 12.13 Wherein aâ— in the Spiritual house the true Tabernacle they partake of Spiritual Ordinances in Communion of Spiritual Members And by an unchangeable Priesthood do offer Spiritual Sacrifices and Worship God as true Wroshippers in Spirit and Truth And therefore upon this change you have John Baptist discharging that Priviledge of Abrahams natural Seed that admitted into the old Church from any such Rite in the new Mat. 3.9 c. telling them in express terms That now in Gospel dayes they must not say within themselves That they have Abraham for their Father viz. That they are the Children of a godly Parent No that which mâ—ght have served turn under Moses will not a vail nor must not be admitted now under Christ Nothing now but fruits meet for Repentance give right to the Bapâ—isme of Repentance and nothing short of the Spirits birth can orderly admit to Water-birth and Spiritual Ordinances And the Genuine Reason Christ himself gave to that Doctor in Israel though yet it seems ignorant of the Mystery of the new birth which only gives the right of admission into the New testament church Because saith he that which is born of the flesh is but flesh Regeneration being not entailed to Generation To which purpose therefore Dr. Owen Dr. Owen very excellently in his Catechisme about Government p. 106. Our Lord Jesus Christ hath laid down saith he as an Everlasting Rule that unless a man be born again he cannot enter into the Kingdom of God John 3.3 Requiring Regeneration as an indispensible condition in a Member of his Church a Subject of his Kingdom for his Temple is now to be built of Living Stones 1 Pet. 2.5 Men Spiritually and savingly quickned from their death in sin and by the Holy Ghost whereof they are partakers made a meet habitation for God Eph. 2 21 22 1 Cor. 3.16 2 Cor. 6.16 Which receiving Vital supplies from Christ its Head increaseth in faith and holiness edifying it self in love Thus far the Doctor Under the Law Ceremony Shadow Letter and Carnal Seed suited to Carnal Ordinances But when the substance and Spirit was come under the Gospel then only a spiritual Seed as most meet and suitable must attend the spiritual Worship and spiritual Ordinances Dr. Tayl. And herein doth Dr. Taylor very well accomodate this Truth P. 242. They saith he that baptize Children make Baptisme to be wholly an outward Duty a Work of the Law a Carnal Ordinance it makes us adhere to the Letter without regard of the Spirit to be satisfyed with Shadows to return to Bondage to relinquish the mysteriousness the substance and spirituality of the Gospel which Argument is of sâ— much the more consideration becausâ— under the Spiritual Covenant or thâ— Gospel of Grace if the Mystery goâ—â— not before the Symbol which doeâ— when the Symbols are consignations oâ— Grace as the Sacraments are yet iâ— always accompanies it but never followâ— in order of time And this is cleâ— in the perpetual Analogy of Holy Scripture CHAP. VI. Wherein Believers Baptisme is confirmed to be the only true Baptisme from the constitution of the Primitive Churches who were formed not of Ignorant Babes but of professing Men and Women that upon Baptisme were joyned together to observe all the Ordinances of Christ which is also further evidenced by the Dedications of the Epistles to the Churches as well as Contents of the same THe Truth whereof appears not only from the Order directed unto in Christs Commission 6. From the constitution of the Primitive Churches which as already observed requires that men be first taught in the Faith 2. That then they be baptized into the Faith And then thirdly that they be edified or taught in the Faith viz. in the place of teaching the Church or School of Christ The contemning which Order as Mr. Baxter saith is to contemn all Rules of Order Sect. 1 But also from the pattern and example the Apostles gave in observation of the aforesaid direction in planting the New Testament Churches we read of As first the Church of Jerusalem Jerusalem Acts 2.41 42. Then they that gladly received his Word were baptized and the same day there were added to them 3000. Souls The them that they were added to appear to be the Baptized Disciples mentioned Acts. 1.15 21 22. And so they continued in the Apostles Doctrine fellowship breaking of Bread and Prayers Where you have the order fully observed 1. Receiving or believing the Word 2. Baptizing 3. Church fellowship in Doctrine breaking Bread and Prayer And so in like manner you will find the self-same order was observed in all the Churches As Secondly The Church of Samaria Samaria Acts 8.12 Where it is said that when the Samaritans believed Philp Preaching the things concerning the Kingdom of God and the name of Jesus they were baptized both Men and Women but not a Word of Children Thirdly The Church at Cesarea Cesarea Acts 10 47 48.
Where Peter upon Cornelius and his Companies believing and receiving the Holy Spirit said Can any man forbid Water that these should not be baptized which have received the Holy Ghost as well as We And he commanded them to be baptized Fourthly The Church of Philippi Philippi Acts 16.14 It is said That Lydia a Worshipper of God heard us whose Heart the Lord opened that she attended unto the things that were spoken by Paul and was baptized and her houshold And Verse 32. They said unto the Ialour believe in the Lord Jesus Christ and thou shalt be saved And they spake unto him the Word of the Lord and to all that were in his house 33. And he was baptized he and all his straightway 34. â—elieving in God with all his House Where you have two Families baptiâ—ed but no Child mentioned in either but only such who were capable to hear the Word of the Lord and to believe the same Fifthly The Church at Coloss Coloss Col. 2.10 11 12. Where the Apostle asserts that that Church at Coloss was buried with Christ in Baptisme wherein they were risen with him through the faith of the operation of God who hath raised him from the dead Which cannot be truly said of any but professed believers Sixthly Concerning the Church at Corinth Corinth it is said Acts 18.18 And Crispâ—â— the chief Ruler of the Synagogue believed on the Lord with all his House and that many of the Corinthians hearing believed and were baptized and in 1 Cor. 1.13 Paul tells the Church at Corinth That they were not baptized in his name And in 1 Cor. 12.13 That by one Spirit they were all baptized into one Body viz. That they were joyned to the Church by baptisme of whom it is said 1 Cor. 14.2 That they kept the Ordinances as they were delivered to them Seventhly of the Church of Rome it is written Rom. 6.3 Know ye not that so many of us as were baptized into Jesus Christ were baptized into his Death Therefore we are buried with him in Baptisme into Death Eighthly of the Church at Galatia Galatia Gal. 3.26 27. For ye are all the Children of God by Faith in Christ Jesus For as many of you as have been baptized into Christ have put on Christ And lastly of the Church at Ephesus Ephesus it is Recorded Acts 9.1 2 3. That Paul having past through the upper Coasts came to Ephesus and finding Disciples said unto them Have you received the Spirit since you believed and they said No c. And he said unto what were you baptized c. By which Scriptures it manifestly appeareth that the New Testament Churches were formed only of baptized believers wherein we neither find one Ignorant Babe nor one unbaptized person a Member And that Infants have as little right to be admitted into the Church and esteemed Members thereof or to partake of the spiritual Ordinances therein as they have to that initiating Ordinance Baptisme It may further appear if you do but consider how incongruous it is to Reason and sense to imagine that little Children are any way concerned as Church-Members either in the Dedications of the Epistles sent to the Churches or in the Epistles themselves Sect. 2 First In the Dedications and Directions of the Epistles as first that to the Church of Rome Rom. 1.7 Directed to the beloved of God called to be Saints and whose Faith was spoken of through the whole world But can that be said of any Infant And secondly those Epistles to the Corinthians are they not also directed to those that are sanctified in Christ Jesus called to be Saints with all that in every place call upon the name of Jesus Christ our Lord and theirs enriched with all utterance and Knowledge c. But what Ignorant Babe could be concerned therein And thirdly that Epistle written to the Church at Ephesus Is it not to the Faithful in Christ the chosen adopted abounding in Wisdome and Prudence But what poor silly Babe could be intended thereby And Fourthly In the Letter directed to the Church at Philippi Is it not to all the Saints in Christs Jesus who have had their fellowship in the Gospel from the first day till then Philip. 1.1 But how can that be said of any Child And fifthly those Epistles inscribed to the Church at Thessalonica were they not to such as did abound in Love Faith Hope Patience that received the word in much affliction and joy in the Holy Ghost c. 1 Thes 1. 2 Thes 1.3 But what Patience Love or Hope can be attributed to silly Children And lastly those seven Epistles written to the Asian Churches wherein several Graces are commended and s ns reproved and threatned and every one that had an Ear commanded to hear what the Spirit said to these Churches But how could there be one Child concerned therein The Church of England Church of England in their 19th Article do acknowledge that the Visible Church is a number of Christians by profession Dr. Owen gives a description of a Gospel-Church Dr. Owen in his Catechisme about New Testament Worship P. 89. tells us That a Gospel-Church is a society of Persons called our of the World or their Natural worldly state by the administration of the Word and Spirit unto the obedience of the Faith or the Knowledge and Worship of God in Christ joyned together in an Holy band or by special agreement for the exercise of the communion of Saints in the due observation of all the Ordinances of the Gospel Rom. 1.5 6. 1 Cor. 1.2 1 Cor. 14.15 Heb. 3.1 James 1.18 Rev. 1.20 1 Pet. 2.5 Eph. 2.21 22 23. 2 Cor. 6.16 17. And again in Page 106. As the Apostles in their Writings do ascribe unto all the Churches and the Members of them a Participation in this effectual Vocation affirming that they are Saints Called Sanctified Iustified and Accepted with God in Christ for which he again cites the foregoing Scriptures so many of the Duties which are required of them in that Relation and condition are such as none can perform to the Glory of God their own benefit and the edification of others the â—nds of all obedience unless they are partakers of this effectual Calling 1 Cor. 10.16 17. 1 Cor. 12.12 Ephes 4.16 Mr. Baxter in his 10th Argument to Mr. Blake Mr. â—ax hath these words very significant to our purpose viz. Paul calleth all the baptized Church of Corinth justified None that profess not a justified Faith are called justified therefore none such should be baptized The Major is proved out of 1 Cor. 6.11 Ye are Waâ—hed ye are Sanctified ye are Iustified in the Name of the Lord Jesus and by the Spirit of our God To which he adds I confess it is sad that good men should be so unfaithfull to the Truth which is so pretious and is not their own and which they should do nothing against but all they can for iâ— Secondly