Innocency and Truth Vindicated, Chapter 1

Innocency and Truth Vindicated · Chapter 1

p. 1CHAP. I. The Baptiſme of Believers, with the Authorities urged for the neceſſity of Confeſſion of Faith before it; is defended and the Quotations out of the Magdeburg's, vindicated from Mr. Wills's charge of Prev…rication and Falſhood.

THe Method I ſhall obſerve he ein, ſhall be to give you a briefe account of the Antiquities, and Authorities brought by me, to prove the neceſſity of Faith before Baptiſme; and then his Exception againſt them, and my Reply thereto: whereby the Reader may be able to make an eaſie, and ſpeedy judgement, at whoſe door the Prevarications and Falſhoods lye.

Having, as you'l find, in the 6. firſt Chapters by 6. Arguments from poſi…ve ſcripture proved: That Believers upon Profeſſion of Faith, p. 2are the only Subjects of Bapteſme; did in my 7. Chapter (by way of Illuſtration only) confirm the ſame, from the eminent Teſtimony that had been born thereto, throughout all ages. Firmly witneſſing, That Confeſſion and Profeſſion of Faith. with frée choice, was neceſſary before Baptiſme; And which evidence, as I have given it you, through all the Centuries, you may gather up under 2. Heads:All the Authorities under 2. Heads. Firſt, What hath been ſaid thereto by the Ancients themſelves, in the firſt four Centuries, before Infants Baptiſme was enjoyn'd (and how confirm'd by our moderne Writers); And ſecondly, what witneſs of that kind hath been born thereto, after Infants Baptiſme was impoſed, as well by thoſe that deny'd Infants Baptiſme, as thoſe that own'd, and practiſed it; not only of the Romiſh Church, but others through all the reſt of the Centuries.

Mr. Wills charge for Prevarication and Falſhood.To which Teſtimonies Mr. Wills makes his Exceptions, charging me with Prevarication, in relating ſomethings partially, others falſly, and for the moſt part contrary to the intention of the Writers; and to that degree, that except only two: viz. Boemus and Strabo. That I have perverted the ſayings of all the Authors throughout the Centuries.

But how he makes this charge appear, is now to be the Queſtion. And therefore in order to the due Examination thereof, we ſhall join iſſue with him, and put it to the tryall, how and in what particulars he will make good, either the Prevarications, or falſhoods, ſuggeſted by him.

p. 3Firſt as to the Prevarications.

The Prevarications he mentions, muſt appear,1. Prevarications. either in the Authorities produced before▪ or ſince Infants Baptiſme was enjoyn'd.

Firſt, as to thoſe produced by me, before Infants Baptiſme was impoſed: viz. from the four firſt Centuries, It is manifeſt, that as to all the Teſtimonies I bring in the three firſt Centuries, ſo poſitively affirming, that Profeſſion of Faith was to procede Baptiſme: He gives no materiall Exception, only ſaith this of Tertulian, pag. 6. ſecond part: That the Magdeburgs tell us indeed, that Tertullian in this age, oppoſed himſelf to ſome that Aſſerted Infants Baptiſme, affirming that the Adult were the only proper Subjects. But how weakly he doth it, may be ſeen afterwards, when we come to examine the witneſſ…s, of which Tertulian is the Van.

So that I hope, it will be acknowledged,None in the 3. firſt Cent. that here is no Prevarication, or perverting evidence, in theſe my firſt Teſtimonies in the three firſt Centuries; and where you will find there is more then ſeven times two. Boemus and Strabo being none of their number, ſo that if we ſhould go no further, my firſt Propoſition ſtands firme, that Beleevers Baptiſme was the only Baptiſme for near 300. years.)

But to proceed, I perceive his great cry againſt me, is for the Authorities I produce out of the fourth Century; but how juſtly, will ſpeedily appear.

I do indeed ſay, that it is manifeſt to me, p. 4from the Evidence the Magdeburg's give us herein:That Adult Baptiſme only practiſed in the 4. Cent. appears. That it was the approved and univerſall practice of this Age, as well in the Eaſtern, as Weſtern Churches, to Baptiſe upon Profeſſion of Faith.

And which is made good by a threefold evidence. 1. From the ſayings of the Fathers.Firſt, from the ſayings of the Fathers, and greateſt men of this Century, both in Africa, Aſia▪ and Europa.

2. Decrees of Councels.Secondly, from the poſitive Decrees of three Eminent Councells in this Age.

Thirdly, from th… pregnant inſtances of ten of the moſt eminent Men, 3. From the Children of Chriſtians not Baptiſed till aged.that were not Baptiſed till aged, though the Children of Chriſtian Parents, in this Century.

Firſt, from the ſayings of the Fathers, both in the Eaſt and Weſt.

Firſt, that it doth not appear, that any other then Adult Baptiſme was practiſed in the Churches of Africa, Affrica.1. Athanaſius.is manifeſt by the ſayings of Athanaſius, and Arnobius, 2. Arnobius.two of the moſt eminent in thoſe Parts, in this Age: Who do poſitively affirm, as appears by their ſaying, at large p. 55, 56. That Teaching, Faith, and Deſire ſhould, according to Chriſt's Commiſſion, precede Baptiſme. And to which we may add, what we have from Optatus Milevitanus 3. Optatus Milev.an othe… Perſon of great Name in this Church, in this Age; who tell us in his 4. Book, as ſay the Magdeburg's, Century 4. pag. 237. That none denyes; but that every Man by nature, though born of Chriſtian Parents, is unclean, and that without the Spirit he is not cleanſed, and that there is a neceſſity of the Spirits cleaſing before p. 5Baptiſme: So that the houſe muſt be trim'd, and fitted for the Lord (viz as he ſaith, the Soul of the Believer is) that God may enter and dwell in it; according to the ſaying of the Apoſtle: You are the Temple of God, and he dwells in you.

Secondly, that is was the Faith, and Practice of the Churches of Aſia, Aſia.appears by the like ſayings, of Bazil. Greg. Nazienzen, Ephrim. Syrus, Epiphanius, &c. as at large you have them p. 55, 56, 57.

Thirdly, that it was the univerſal practice in the Weſtern, or European Europ.Churches, appears alſo from what is witneſſed hereto, by Hilary, Ambroſe, Jerom, and Marius Victorinus, in the foreſaid Pages. And therefore do the Magdeburg's, upon Hilary's teſtimony, ſay, that the Weſtern Churches did ſo obſerve it. And from Jerom's teſtimony, do alſo tell us, that it doth appear till his time, that the Weſtern Churches did ſo continue, to Baptiſe the Adult upon Profeſſion. (The Reader being deſir'd, in both thoſe Teſtimonies p. 55, 56. to put Weſtern for Eaſtern.

Secondly, the truth of this further,2. Three Councels. appears from thoſe Decrees of the three Councels: viz. The Carthagenian Councel in Affrica; And the Laodicean, and Neoceſarean Councels, in Aſia; ſo poſitively decreeing: That Teaching, Confeſſion, Faith▪ and free Choice, ought to preceed Baptiſme, which you have in pag. 89.

Thirdly, a third Argument,3. Ch…ldren of Chriſtians not Bap iſed. that Adult Baptiſme was the only approved Baptiſme of this Age, I demonſtrated from thoſe ten Remarkable Inſtances, of the moſt eminent men in this Century: p. 6that were not Baptiſed, though the Children of Chriſtian Parents, till they were able to make Profeſſion of their Faith, viz. Conſtantin, Bazil, Greg. Nazienzen, Ambroſe, Chryſoſtom, Jerom, Auguſtin, Nectarius, Valentinian, and Theodoſius.

Four of the 10 excepted againſt.To the firſt ten Teſtimonies, of the ſayings of the Fathers, Mr. Wills except only againſt four, viz. Athanaſius, Baſil, Ambroſe, and Nazienzen, becauſe he ſaith, they are all of them expreſs for Infants Baptiſme; and which are therefore perverted by me, becauſe I bring them for Believers Baptiſme only, who were for Infants Baptiſme alſo.

To which I ſay, that if but four of the ten be excepted againſt, then we have ſix more ſtand good for us, beſides the former (viz. 15. not excepted againſt) as perverted▪ But

The four Wit. vindicated. Viz. Baſil.Secondly, it cannot be denyed, but theſe four are very full in their Teſtimonies, for Adult Baptiſme; only for Baſile ſaith expreſly, Faith muſt needs precede, and that none elſe were to be Baptiſed, and what can be more full. Athanaſius Athan.as expreſs alſo as he, for Teaching, and Faith from Christs Commiſſion before Baptiſme. And Nazianzen Naz.as poſitive as either, That they neither Baptiſed any of Old without Profeſſion, and that it was dangerous then ſo to do, and therefore adviſed, that Infants Baptiſme ſhould be deferred, till they were capable to make ſome Confeſſion. And Ambroſe Ambroſe.as full alſo, That the Baptiſed ſhould not only make Confeſſion, but deſire the ſame. Therefore if any of them ſhould contrary hereto ſay, Infants ſhould be Baptiſed, it would not only contradict the acknowledged Rule, the general confeſſed practice of the Age, but themſelves p. 7alſo in the aforeſaid Teſtimony born by them.

But thirdly, neither doth it appear upon a due ſearch, for ought I can yet find, that theſe four did ſo contradict themſelves, in aſſerting Infants Baptiſme, as affirmed. For

Firſt,Athan not for Infants Baptiſme, Athanaſius is much injured in Fathering thoſe Queſtions to Antiochus upon him, in the 114, and 124. whereof Infants Baptiſme is aſſerted, it being a forged, and ſpurious thing, and none of his, as I ſhall make manifeſt preſently by undenyable proof.

Secondly, neither will it appear, that Baſil. Nor Baſil.has any where aſſerted Infants Baptiſme, as I ſhall fully demonſtrate in it's place alſo, and Mr. Wills his egregious miſtake about it.

Thirdly, As for the Teſtimony that he produceth, that Ambroſe was for Infants Baptiſme,Nor Ambroſe. from that ſaying of his, lib. 2. de Ab. cap. 11. Becauſe every age is obnexious to ſin, therefore every age firſt is fit for the Sacrament, is no proof for the ſame; 1. Becauſe Circumciſion is there only meant. 2. If Baptiſed, then thoſe of every age, that are fit for that Sacrament, muſt be ſuppoſed (as he before tells us) viz. thoſe only that are capable to confeſs Faith and deſire Baptiſme; otherwiſe (by this teſtimony as he would carry it) not only all Children, but all Men, and Women in the World, the Bad as well as the Good▪ the Ʋnbelievers as well as the Believer, being all obnoxious to ſin, are therefore eſteemed the fit ſubjects of Baptiſme. But ſuppoſe Ambroſe was poſitive for Infants Baptiſme, it is but the opinion of one Doctor, that contradicts himſelf too, and that p. 8againſt the judgement, and practiſe of the Age.

Fourthly, As for the teſtimony he urges from Greg. Nazienzen, which has the moſt in it, we ſhall duely Examine; He tells us pag. 11. that Greg. Nazienzens words are expreſs in the caſe, and makes manifeſt that he was abſolutely for Infants Baptiſme, in his 40. Oration, viz. Hast thou a young Child let it be early conſecrated, yea foreign from its Infancy (as Mr. Wills renders the word) and therefore as in his 3. Oration they Baptiſed all ages, as he ſaid.

Nazian. not abſolutely for Infants Baptiſme.To which I anſwer, that from his tranſlating the word foreign Infants, to conclude him abſolutely for Infants Baptiſme, is to impoſe a falacy upon his Reader, when he knows the word ſiggnifies a ſtate of Childhood alſo, that is capable of underſtanding, as it is taken 2 Tim 3 15. And that from a Child thou haſt known the Scripture; the word is, foreign, and therefore Nazienzen muſt be underſtood by his early Conſicration, to mean not in the Cradle, but as he explains himſe…f, ſo ſoon as they are capable to know Mysteries except only in the caſe of danger of death; and which is to Baptiſe not ſo much a Child as a dying Perſon. And that he means not the Infants ſtate is manifeſt, becauſe in the ſame 40. Oration he hath theſe words (ſpeaking of thoſe who deceaſe without Baptiſme:) viz. Neither can they Re…eive Baptiſme, either p…rhaps by Reaſon of Infancy▪ or ſome altogether involentary, chance by which it is that even they who would obtained not the gift. Whereby it is manifeſt, that in his time I…fancy was one of the Obſtacles that hindred Baptiſme, p. 9and whereby Perſons deceaſed without it. And therefore by that paſſage, in his third Oration, of all ages Receiving Baptiſme, is to be unde…ſtood, ſuch only that are capable of Inſtruction in the Faith, and the Myſteries of that Ordinance, whether young Men, old Men, or Fathers, having before declared, is ſo dangerous to come unprepared to it. Therefore Gregories teſtimony, ſo much lean'd upon, to prove Infants Baptiſme in this Century, ſignifies nothing. And Doctor Barlow tells us that as Tertullian in the former Age condemn'd it, as an unwarrentable, and irrationall Cuſtom, ſo did Nazienzen (as he ſaith) diſlike it too, and would not have them brought to Baptiſme, till they were of ſome age, and able to anſwer for themſelves, in his Oration foreign.

Objection. But 'tis ſaid, is it not manifeſt that in caſe of danger of death, he would have an Infant Bap a ſea? Anſwer. It is true, but that was not qua Infant, but …s a dying Perſon; and which was through a ſuperſtitious conceit, that Baptiſme might ſave them; as ſome give the Euchariſt, and Extream unction, when they are juſt departing; In like manner there was alſo in this Age an opinion, that ſome had to Baptiſe Children, Sick Perſons Baptiſed for cure.to cure them of their Bea…ly diſeaſes, Magd. Cent. 4. c. 6. p. 423. As they were grown Perſons alſo in the next Age to cure them, Aug. to. 7. col. 89. c. But what are either of theſe to that Ordinance of Baptiſme? Tertullian that, as Doctor Barlow tells us, was ſo great an oppoſer of Infants Baptiſme, as irrational, and unwarrentable, yet had this fancy of Baptizing a dying Child, to ſave it; which ſignifies juſt nothing to the thing p. 10pleaded for, and that Perſons may as well bring Protogenes for an Authority, that pretended to Baptize the ſick Children of this Age, to cure their deceaſes; as Gregorie, and Tertulian for Baptiz…ng of dying Children, to ſave their Souls.

So that all our inſtances from the ſayings of our Eminent Men, ſtands as yet firme for us, notwithſtanding what Mr. Wills has ſaid to the contrary.

Secondly, as to the Decrees of the three Councels, he ſaith this: That if it muſt go by the number of Councels, they ſhall carry it; for if I name three, that muſt be ſuppoſed to be againſt Infants Baptiſme, he thinks he ſhould not exceed, if he ſaid, he could name ten times three for it. Beſides he conceives, that theſe three Councels mentioned by me, had reſpect only to Pagans, in thoſe their Decrees, from what Mr. Marſhall had ſaid in anſwer to that of Neocaeſaria.

His exceptions againſt the Councels very frivolous.To his firſt anſwer, I ſay, It is granted I think (as I have made it ready to his hand;) he may quote the Canons of thirty Councels, for Infants Baptiſme, in the following ages (and a ſtout argument, no doubt for it.) But what are ſuch Decrees to this fourth Century, wherein I produce three for Believers Baptiſme, upon Profeſſion and free choice; and he not one in this time (as indeed it is impoſſible he ſhould) there being none found to ordain any ſuch thing, till after this Century.

And as to his conception, that the Neocaeſarian Councel means only Pagans, and not the Children of Chriſtian Women, as he ſaith. Mr. Marſhal hath made appear; and therefore in his uſuall civility tells p. 11me, how impudent it is in me to trouble us with this ſilly Ridiculous ſtory.

He muſt therefore know, that he and Mr. Marſhal, both do miſs the Caſe, the ſtreſs of the Decree lyes not about the Parent, but for the Excluſion of all Children, whether of Pagan, or Chriſtian Parents; becauſe confeſſion, and free choice is required in that Sacrament. And therefore ſaith Grotius from the Gloſſers, That an Infant cannot be Baptiſed, becauſe it hath no power to confeſs, or chooſe the Divine Baptiſme. And which ſpeaks reaſon, ſaith Doctor Tayler, and intimates a practice which was abſolutely univerſal in the Church, of interrogating the Catechumens, concerning the Articles of their Creed, which is one Argument ſaith he, that either they did not admit Infants to Baptiſme, or that they did praevaricate egregiouſly, in asking Queſtions of them, who themſelves know, were uncapable of giving anſwers.

So that we have as little prevaricated in our Councels, as in our Fathers.

Thirdly, the next exception he makes,Excepts againſt 4. of the 10. not Baptiſed in their Infancy. is againſt the Inſtances of thoſe eminent Men not Baptiſed till aged, and of the ten before mentioned, he gives in exceptions only againſt four, viz Conſtantin, Nazienzen, Chryſostome, and Austin.

By which we have gained, ſix other unperverted Authorities more; and ſurely it is of much weight, that if ſix ſuch eminent Perſons, the Children of Chriſtian Parents were not Baptiſed, till they could make a Confeſſion of their Faith; it is a ſubſtantial Argument, that Believers Baptiſme p. 12was the Baptiſme generally owned in this Age, and that Infants Baptiſme was not yet received as an Apoſtolical Tradition, and ordinance of Chriſt, whilſt ſo many Renowned worthyes of this Age, the Parents of theſe great Men, ſhould neglect to Baptize them in their Infancy; for the Argument lyes there, and not as Mr. Wills ſo weakly reaſons, from ſome miſapprehenſions in the parties themſelves, as in p. 17.

Conſtant. the Son of Chriſtians Parents, asBut as to the Exceptions themſelves: Firſt, as to Conſtantin, if he, and Mr. Marſhal doubt whether Conſtantin had Godly Parents at his birth: As good Hiſtorians, as they do not. As Grotius and Dailly Dailly.witneſſing, to Helana's Chriſtianity before his birth, as p. 60. & 62. And the Magdeburgs Magd.to that of his Father, Cent. 4. p. 61. Out of Euſebius in theſe words, Conſtantinus Conſtantii Imperatoris Filii, bonus a bono, pius a pio. Conſtantine the ſon of Conſtantius, a good man from a good, a holy man from a holy one.

Nazian. the Son of Chriſtians Parents, as Magd.As to that of Nazienzen, I wonder Mr. Wills ſhould cavil about him, ſeeing he knows the Magd…burgs, in the Account they give of his life, tell us from ſuch undeniable Authority: That his Father Gregorius was a pious Biſhop, and his Mother Nonna a gracious holy Woman before his Birth, and that ſhe by prayer obtained this her ſon of God; and how from his youth he did patrizare & matriſtatim a puero Paternis moribus imbutus eſt, Mag. Cent. 4. pag. 9…4, &c. Beſides in confirma…ion thereof, Doctor Hall Dr. Halls.(as Mr. Tombes tell us) in his Honour to his married Clergy, 2 Book 8. Sect. ſaith: That Nazienzen was begotten of his Father p. 13being a Biſhop, and to prove it, brings his Fathers words, ſpeaking to him to perſwade him to helpe him in his charge, which he tranſlates out of the Greek: viz. The years of thy age, are not ſo many as of my Prieſthood, confirming what was ſaid above out of the Magdeburgs.

As for Chryſoſtome he ſaith: Mr. Marſhal ſaith,Chriſoſt. Chriſtian Parents, as it is uncertain, whether Father and Mother were Chriſtians at his birth. But as for that we will let it reſt upon Grotius's teſtimony, Grotius.as you have it p. 61. whom none can think a partiall Author in this Caſe, being ſo firmly for Infants Baptiſme, and without diſpute ſo well read in Antiquity.

And as for Auſtin I will recommend you to two inſtances, to make it good,Auſtin Chriſtian Parents, as and clear Mr. Wills doubts: Th… one is Doctor Tayler; Dr. Tayler.not in his Liberty of Prophecy (which is excepted againſt by Mr. Wills, but how warrentably we ſhall hereafter examine) but in one of his laſt pieces, viz. in his Deſwaſive againſt Popery, printed 1667. where you have him in Sect. 3. p. 117. thus expreſſing himſelf: viz. That there is no pretence of Tradition, that the Church in all ages did Baptize all the Infants of Chriſtian Parents: it is more certain that th…y did not do it, then that they did: in the firſt Age St. Ambroſe, St. Jerom, and St. Auſtin, were born of Chriſtian Parents, and yet not Baptiſed until t…eful age of a man: and more that the Apoſtles did Baptize any Children, is not at all reported by any c…edible Tradition.

The other is Mr. Bazter, Mr. Baxter.an evidence that in this Caſe is not to be rejected, who is pleaſed to tell us in a very late piece, viz. his Principles of Love p 7.

p. 14That he knew that in the days of Tertullian, Nazienzen▪ and Auſtin, men had liberty to be Baptiſed, or to bring their Children, when and at what age they pleaſed, and that none were forced to go againſt their conſciences therein. And that he knew not that our Rule or Religion is changed, or that we are grown any wiſer or better then they. And again Chriſtian Direct. p. 827. Thus

That ancient Chriſtians had liberty to let their Children ſtay till age, as they thought beſt. And that Auſtin, and many Children of Chriſtian Parents were Baptiſed at age.

And upon the whole, we may add what Doctor Barlow Dr. Barlow.ſaith to this purpoſe, pag. 64. I am ſure that in the Primative times they were Catechumeni, then illuminati or Baptizati; and that not only Pagans, and Children of Pagans converted, but Children of Chriſtian Parents alſo.

Thus we have gone through our firſt four Centuries, and the proofs urged to this point of Hiſtory from them; and therein I hope the Reader will fully acquit me, from that charge of Prevarication, in perverting the Authorities brought by me to witneſs, that in theſe times Confeſſion, and Profeſſion of Faith, was held neceſſary to precede Baptiſme.

That only the Adult Baptiſed in the firſt ages confirmed by Divert.And that I am not miſtaken, nor alone in my apprehenſion herein, I ſhall repeat a few, both of the Ancient and Modern Writers, that have ſo fully confirmed the truth hereof, affirming with much poſitiveneſs, that [only] the Adult, upon Confeſſion of Faith, were the Subjects of Baptiſme in theſe firſt times.

p. 15Walafrid Strabo Strabo.in Rebus Eccleſ. p. 26. 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 begotten by Baptiſme; what was to be confeſſed, and believed; and lastly, what was to be obſerved by them that are new born in Chriſt.

Beatus Rhenanus Rhenanus.in Anotat. ſup. Tertull. ſaith: That the old cuſtom was, that thoſe that were come to their full growth, were Baptiſed with the Bath of Regeneration; which cuſtom he ſaid continued for ſome of the firſt Ages.

Rupertus Rupertus.in his 4. Book of Divine Offices cap. 18. ſaith: That in former times the cuſtom of the primative Churches was, that they adminiſtred not the Sacrament of Regeneration, but Only, to the Chatecumens, who were inſtructed in the Rules of Faith, Rehearſing the ſame.

Jo. Boemus Boemus.Lib. 2. de Gent. Mor. It was in times past, ſaith he, the Cuſtom to adminiſter Baptiſme, Only, to thoſe that were inſtructed in the Faith, &c.

Doctor Hamond Dr. Hamond.in his Cat. lib. 1. c. 3. p. 23. ſaith, That All Men were inſtructed in the Fundamentals of Faith anciently, before they were permitted to be Baptiſed.

Mr. Baxter Mr. Baxter.in his Saints Reſt. part. 1. cap. 8. Sect. 5. ſaith: That Tertullian, Origen, and Cyprian, who lived in the 2. and 3. Centuries, do all of them affirm, that in the primative times None were Baptized, without an expreſs covenanting, wherein they renounced the World, Fleſh, p. 16and Divel; and ingaged themſelves, and promiſed to obey him.

The Teſtimonies for Adult Baptiſme, after Infants Baptiſme was enjoined. 1. From particular Perſons, 1. that denyed Infants Baptiſme.In the next place, for further confirmation of this truth, I gave you in ſome Teſtimony that was born thereto, after Infants Baptiſme was eſtabliſhed, in the fifth Century; and that not only from thoſe that denyed Infants Baptiſme, but from thoſe that owned and practiſed it, Papiſts and others, through the reſt of the Centuries.

Of the firſt I produced ſeveral Eminent men, as p…rticular witneſſes, ſome of which I ſhall mention, viz

Creſcon.Creſconius pag. 230. who ſaid that there was no true Baptiſme, but ſuch as was adminiſtred after Faith.

Fauſtus.Fauſtus Regienſes, pag. 230. That perſonal and actual deſire was requiſite, in every one that was to be Baptiſed.

Albanus.Albanus, who was put to death for his witneſs hereto, p. 230.

Theſe eminent People, called Swermers,The Swermers in the ſixth Century: That from Chriſt Example of Baptiſme reproved, the evil cuſtom of Infants Baptiſme, p. 231,

Biſhop of Apamen,The Biſhop of Apamen, and Zoroaras, who did defend the Baptiſme of Believers to be the only Baptiſme, pag. 231.

Adrianus.Adrianus Biſhop of Corinth in the 7. Century, who did ſtoutly defend Believers Baptiſme, not permitting an Infant to be Baptiſed in his Dioceſe, page 231.

Hinemar.Hinemarus, Biſhop of Laudum, refuſing Infants Baptiſed, only Believers, 235.

p. 17The Egyptian Divines,Egyptian Divines. in the ſeventh Century, taught Fa…th before Baptiſme, in oppoſition to the Romiſh Baptiſme; p. 232.

Carolus,Carolus. Biſhop of Maylant, taught that only ſuch as were inſtructed and confeſſed Faith, and manifeſted a holy life, were to be baptiſed.

Jacob de Roor,Jacob de Roor. owned only, that Baptiſme that Chriſt commanded after teaching and believing; and which the Apoſtles did alſo practiſe; and which, ſaith he, muſt needs be after believing, b…cauſe it is for the burying of ſin, the Bath of Regeneration, the Covenant of a Chriſtian li…e, and the puting on the Body of Chriſt, and planti…g into the true Olive-tree Jeſus Chriſt, and for the right entrance into the Spiritual Ark &c.

Beſides many others I forbear to mention, but refer you to the Book it ſelf; And which I ſuppoſe are all f…ll p…oper, and pertinent witneſſes in the caſe, and againſt none of which he makes any excep…ion, and which I hope you will add to all the reſt, beſides the two he will pleaſe to allow me.

I do alſo bring into this evidence,2. The Churches that denyed Infants Baptiſme, witneſſing for …lievers o…. beſides many particular Perſons, an Account of ſeveral Churches, that have in their Principles, and Practiſes, confirmed this of Believers Baptiſme, after profeſſion of Faith, and which are as followeth.

The Donatiſts1. D…natiſts. that taught that none ſhould be baptiſed, but thoſe that believed, and deſired the ſame, p. 222.

The Waldenſes2. … denſe that taught, that by Baptiſme the Believers we…e Received into the holy Congregation, p. 18there proteſting, and declaring openly their Faith, and amendment of life, p. 239.

3. Germans.The Churches of Christ in Germany owned, and contended for this Faith, and practiſe; and many ſealed the ſame with their blood, p. 157.

4. Helvetians.The Churches in Helvetia aſſerted the ſame, and many ſuffred Bonds, and Martyrdom from Proteſtant Brethren, for the profeſſion thereof, p. 260.

5. Theſſalonians.The Churches in Theſſalonica of the ſame Faith, and practiſe, p. 76.

6. Flemings.The Churches of Chriſt in Flanders aſſerting the ſame, and multitude of Martyrs that witneſſed thereto by blood, p. 267, &c.

7. Bohemians.The Churches in Bohemia witneſſing to this truth, and their great ſufferings for the ſame, pag. 271.

8. Hungarians.The Churches of Hungaria of the ſame practice, p. 274.

9. Poles.The Churches in Poland of like Faith, and practiſe, p. 274.

10. Tranſilvanians.The Churches in Tranſylvania of the ſame practice, 274.

11. Engliſh.The Churches in this Nation owning the ſame Principle, and practiſe; viz.

Firſt, In the time of the ancient Britains, p. 226.

Secondly, Ʋnder the name of Lollards from the Waldenſian Barbe of that Name, pag. 278. p. 203, 204.

Thirdly, Ʋnder the name Wickliffians, who aſſerted alſo that Believers were the only Subjects of Baptiſme, p. 283.

And Laſtly, Since Henry the Eight's time, under the name of Anabaptiſts, p. 306.

p. 19Againſt which latter teſtimony, from theſe reſpective Churches in theſe ſeveral Regions, he only excepts againſt the Donatiſts, Waldenſes, and ancient Britains, denying that they were of this Faith and practiſe, which you have particulerly replyed to in the third Chapter, where the witneſſes againſt Infants Baptiſme are defended.

But in the mean time it muſt be remembred, that the reſt ſtand good, as not excepted againſt.

Secondly, you have the Teſtimony, 2. The witneſs born to Baptiſme after Faith, by thoſe that owned Infants Baptiſme.born to this truth by many Eminent Men, and Churches, that have owned, and practiſed Infants Baptiſme, ſince the impoſing thereof; ſome of whom are theſe that follow, as you find them in the reſpective Centuries; viz Chryſoſtom, Auſtin, Gregory, Caſſiodorus, Haimo, Rabanus, Anſelm, Algerus, Rupertus, Lumbard, Albertus, Belarmine, Grotius▪ Luther, Calvin, Hamond, Dailly, Tayler, Baxter, Church of England. All or moſt of them, affirming with the Church of England, that Faith and Repentance is required in all thoſe that are to be Baptiſed, viz. Repentance whereby they forſake ſin, and Faith whereby they ſteadfaſtly believe the Promiſes.

To all which Teſtimony Mr. Wills eſpecially quarrels me, for perverting, as he ſaith,Mr. Wills exceptions againſt this part for the Teſtimony. their ſayings, againſt there intended ſences, by improving what they ſay for Adult Baptiſme (wherein they meant only Strangers, and Pagans converted to the Faith) againſt Infants Baptiſme, which is in an other way, and upon an other Account, And for being ſo notoriouſly contradictious to my ſelf, in ſaying they are for Believers Baptiſme in one p. 20part of the Hiſtory, and yet the ſame Men, and Councels, for Infants Baptiſme in an other.

Replyed to. To which I ſay, that by Quoting their ſayings, that are ſo expreſly for us, though it may be not intended ſo; I have done no injury.

1. Not quoted for Anab…ptiſt.Firſt, becauſe I do not quote them as Anabaptiſts, or to prove that Believers Baptiſme was the only B…ptiſme of thoſe Centuries (that would have been madneſs, and contradiction with a witneſs, and which he ſeems to father upon me.

2. But Argum…nt. ad homineur.Secondly, becauſe nothing is more fair or frequent then to improve mens own ſayings againſt themſelves, for their better conviction and clearing the truth; as Mr. Tombes has brought Mr. Baxters 20. Arguments againſt himſelf, and therefore called his Book Felo de ſe; and no more injury done thereby, then Mr. Tombes ſaith, was done by Biſhop Morton, in alledging the Romaniſts words in there writings, as an Advocate for the Proteſtants againſt themſelves, but right done thereby, as he ſaith, to the Church of God. So that what they ſay reſpecting the Commiſſion, for the neceſſity of teaching, profeſſion, and confeſſion, and ſo as their w rds neceſſarely exclude any other but ſuch c…pable Subjects, what injury to improve it for the truth (and to which I have ſpoken, much to prevent Cavils of this kind, as you'l find it p. 85, 86, and in the Praeface)

Auſtin ſo for Adult Baptiſme, in w…rds as to exc …e …ntan…s.For inſtance, If Auſtin tells us in one place, That … put due Examination, both to Doctrine and Converſation▪ ought to be Baptiſed▪ and that no ig…orant or ſcandelous P…rſon, without due inſtruction, and fruits of Repentance, are to be admitted p. 21to Baptiſme, what can be ſpoken more agreeable to truth, and more indeed to aſſert Believers Baptiſme; to be the only B…ptiſme, and to exclude any other that are no… capable to act Faith, or teſtefy fruits, for if no other, as he ſaith, then not Infants.

Yet the ſame Auſtin in contradiction hereto ſaith,How weakly & contrad…ctiouſly Auſtin aſſerts Infants Baptiſme. Let Infants be baptiſed by the Faith of another, to take away Original ſin, without which they can neither be Regenerated or ſave… Now, compare theſe two together, what ſound Chriſtian will not ſay, that Auſtin before ſpoke the mind of Chriſt, in wholeſome ſound word? and herein his own words, if not corrupt and heretical; For as one well obſerves that ſuch Doctrine as this, was the greateſt poyſon, that ever the Father of Lyes powred into the hearts of Sinners; to make People think, that ſprinkling a little water on the face could Regenerate, take away ſin, and ſave the Soul, and beget grace ex opero operato by the work done.

Calvin in one place tells us, 2. Calvin for Believers Baptiſme by Rule.the due and right order of Baptiſme from the Commiſſion, ſaying thus viz. That Men may rightly offer themſelves, to Baptiſme… Confeſſion of ſins is required▪ otherwiſe the whole action would be nothing elſe but ſp…rt.

Yet in another place in contradiction hereto ſaith: Let the Children of Believers be baptiſed, Calvin for Infants Bap…iſme, in contradict…on hereto, wi…hout Rule.becauſe God having taken their Parents into Covenant, they themſelves a… alſo to be imbrac…d in the ſame Covenant; Neither is Baptiſme hereby ſeparated from Faith and teaching, becauſe though Children have not yet Faith, nor are capable of teaching, yet their Parents have both

p. 22But by what Rule or Reaſon this latter is urged, and how poſſibly to be Reconciled with the former, ſo agreeable to both, is the knot to be untyed.

3. Mr. Baxter for Believers Baptiſme, by precept & Example.So alſo Mr. Baxter upon Chriſt Commiſſion, Matth. 28.20. This ſaith he, ſheweth the Diſciples their ſeveral works in their ſeveral Orders; viz. Firſt, to make Diſciples, which Mark calls Believers. Secondly, is to Baptize them, whereto is annexed the promiſe of Salvation. Thirdly, to teach them all other things, which are after to be learned in the School of Christ: And that to contemn this order, is to contemn all Rules of Order; profeſſing his conſcience is fully ſatisfied from this Text, that it is one ſort of Faith even ſaying, that muſt go before Baptiſme, the Profeſſion whereof the Miniſter muſt expect, as pag. 3. And again, if there can be no Example given in Scripture, of any one that was baptiſed without the Profeſſion of ſaving Faith, nor any precept for ſo doing, then we muſt not baptize any without it. But the Antecedent is true, ſaith he, from the practice of all baptiſed in Scripture, which he particularly enumerates, and then ſaith, ſo is the conſiquence.

What can be ſaid more conſonant to truth, more agreable to the Scriptures, and what more in juſtification to the Baptiſme of Believers, and to the Excluding all others uncapable of Profeſſion.Mr. Baxter for Infants Baptiſme, without Precept or Example.

And yet the ſame Mr. Baxter tells us, that an Infant is to be Baptiſed: but by what Rule? Why, ſ ith he, upon the Account of his Parents Faith? But where is that to be found in the Precept? p. 23Is it baptize the believing Parent and his Child? is that found in the order of the Commiſſion, or is a Child to be found in all the pregnant Examples, in the New Teſtament, that he hath given us?

When Mr. Baxter, or any one in his behalf, can reconcile Mr. Baxter to Mr. Baxter; Auſtin to Auſtin, Calvin to Calvin, I ſhall own my miſtake herein, till then muſt believe, that it is good ſervice, to improve their contradictions to themſelves, and for the ſervice of that truth, that they ſo vigourouſly oppoſe.

But thirdly,3. Reply. No injury done them from their own expoſitions of their ſayings. there is no injury done to them in the ſence, that moſt of the Doctors, both Papiſts and Proteſtants, have given us themſelves; reſpecting thoſe expreſſions, about the neceſſity of Repentance and Faith, before Baptiſme; and how they reconcile them to Infants Baptiſme: And which we have ſo fully done to our hand, in the Engliſh Liturgy, that will put it out of doubt. You know it is there expreſly told us, that Faith and Repentance is required, in all that are to be baptiſed, [good and ſound Doctrine.] But then the Queſtion, you know, is put: How do Infants, who by reaſon of their tender age cannot perform them? v…z. can neither Repent nor Believe, [ſound Doctrine ſtill.] To which they anſwer, Yes; they do perform them by their ſureties; So that we are to underſtand, that though Infants cannot Repent nor Believe, which yet is ſo neceſſarly required in every one that is to be baptiſed, yet that others may undertake for them, anſwer the Commiſſion for them, Repent, Believe, p. 24Confeſs for them, and declare a willingneſs in their name to be baptiſed; and this is actually don… by the ſureties, as our Engliſh Liturgy directs (and every dayes experience tells us in the …hriſtning of Children) which interpretes to us, the ancient way of Interrogating Sponcers, and which is performed after this manner:How by Sureties Infants do confeſs & profeſs Faith and Repentance, and ſo capable of Baptiſme. viz. The Priest ſaith to the ſurety, Doeſt thou forſake the Devil, and all his works, &c. Then the ſurety muſt anſwer, I forſake them all. Prieſt, Then, Doeſt thou believe in God the Father, rehearſing the Creed? S. To which he is to anſwer, All this I ſteadfaſtly believe. P. then, Will thou be baptiſed into this Faith? Yes, ſaith the Surety in the name of the Child, that is my deſire. This was the Cuſtom of old, and with Infants Baptiſme eſtabliſhed, (though it is true they had Sureties, or Witneſſes, for grown Perſons, before Infants Baptiſme was enjoyned.) Yet now becauſe the Commiſſion required Faith and Repentance, therefore was this invention found out to anſwer it. And therefore ſaith Lud. Vives in his Comment. l. 1. c. 27. That none were baptiſed of old, but thoſe of age, who did not only underſtand what the water meant, but deſired the ſame

Lud. Vives why ſureties invented for Infants.The perfect Image wh…reof, ſaith he, we have yet in our Infants Baptiſme; for it is askt of the Infant, will thou be baptiſed? f…r whom the Sureties anſwer I will; And ſo ſaith Strabo pag 60. and Jo. Boemus p 73.

Mag…ebu…g Century 5. p. 516. Infantes aliena Fice baptiſari: Infants are to be baptiſed by the Faith of another,

p. 25Therefore called Fidejuſſors, or Sureties, that plight Faith for them; and Sponſors, that anſwer for them; Suſceptors, that undertake Promiſe, Vow, and Renownce for them.

So that this appears, to be the untying the knot, the Reconciling or the ſeeming difficulty, of the neceſſity of Confeſſion, conſent, and deſire with Infants Baptiſme, ſo making the Commiſſion but one general Rule, to baptiſe both Adult and Infants, the Adult by his own Mouth and Faith, the Infant by the Mouth and Faith of another. Therefore all theſe ſayings of theſe latter Doctors, and learned Men, ſpeaking to the nature of Baptiſme; wherein Confeſſion and Profeſſion is required, is to be underſtood, not as Mr. Wills would have it, to intend only Adult Perſons, Pagans, and Heathens, but to intend Infants alſo; otherwiſe it would be to make two Baptiſmes, and neceſſitate two Commiſſions: one for the Adult, and the other for Infants. But in as much, as none is to be found for the latter, they include and involue all in the former.

The…efore by my producing, theſe proofs from all the Paedobaptiſts, as the true ſence of the Commiſſion, and a general Rule to baptiſe upon, it will be manifeſt, that I do not bring them contrary to the mind of the Writers, being urged to confirm and eſtabliſh Believers Baptiſme, according to Chriſts Commiſſion. The Lutherans are poſitive, that Children have actual Faith, and in Baptiſme hear the Word, uſe Reaſon, &c. And all the reſt, that others Repent, Believe, Profeſs, Confeſs, deſire for them, viz. either the Surety, or the Parent.

p. 26Objection. But 'tis ſaid, you carry it further, and improve their general Rule for Believers Baptiſme, againſt Infants Baptiſme, contrary to their intention, becauſe they intend Infants not otherwiſe to be baptiſed, but as profeſſed Believers in this way.

Anſwer. To which I ſay, that it truly ſerves the Intention, wherefore it is brought under this Head, where we do not ſo immediately concern our ſelves againſt Infants, which is an other part, but for Believers only; though I grant conſequentialy it doth ſo, for if a perſonal Profeſſing of Faith, be only intended in the Commiſſion, and that no ſuch thing as a ſurety is to be found in that Text, or any other, to profeſs or confeſs, for an other, ſo as to warrant, the party confeſs'd for, to be a proper ſubject of Baptiſme.

Then it will follow, that all thoſe ſayings, make only for Believers in their own Perſons, to the excluding all that are uncapable of Perſonal Confeſſion and Profeſſion: When any ſuch thing as a ſurety in Baptiſme, to believe, repent, and confeſs for an other is made out from Scripture, they may have Reaſon to complain, but till then, no injury is done, ſo to clear the truth, from their own grants and ſayings. But that there is no ſuch thing in the Scripture, take the acknowledgement of ſome of their own party.

Magd. againſt ſureties.The Magdeburgs Century 1. p. 497. Do tell us, that God-Fathers, or Fidejuſſors for Infants, or others, they find nothing of in the Scriptures; that in the ſecond of the Acts they offred themſelves to Baptiſme, & that it would be very ridiculous, to think the Apoſtles would baptiſe none without Sureties.

p. 27And Doctor Tayler pag. 84. I know, ſaith he, Dr. Taylor againſt ſureties, and his Reaſons.God might if he would have appointed God-Fathers, to give anſwer in the behalf of Children, and to be Fidejuſſors 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 have given anſwers with more truth; for the Queſtion is askt of Believing in the preſent, and if the God-Father anſwer, in the name of the Child, I do believe, it is notorious, they ſpeak falſe and ridiculous, for the Infant is not capable of Believing, and if it were, he were alſo capable of diſſenting, and how then do they know his mind? and therefore, ſaith he, Tertullian and Gregory Nazienzen gave advice, that the Baptiſme of Infants ſhall be deferred, till they could give an account of their own Faith. If you would be further ſatisfied about theſe Sureties or Goſſips, why and for what uſe, viz. for Bells and Churches, and grown Perſons as Infants, read pag. 84. 100. 128, 129, and 141.

Object. 2 But if you will not admit of God-Fathers, what do you ſay to Fathers? why may not they Repent, and Believe for the Child, and ſo anſwer the Commiſſion, eſpecially being a believing Parent, and in Covenant, according to what Mr. Wills repeates from Mr. Calvin? p.

Anſwer. To which I ſay, that if you betake to that, you quit all your Antient Authorities, that depend upon ſureties, where the Parent is expreſly forbidden that Rite, none being permitted to undertake for his Child, neither Father nor p. 28Mother, as Vicecomes tells us at large, from the Decrees of the Councels, ch. 33. p. 92. Mr. Baxter owning it againſt the Canon-Law alſo. Neither will you find one ſyllabe in all the New Teſtament, to relieve you; and therefore muſt either find out a New Commiſſion, for baptizing Per…ons without perſonal Repentance, & Faith, or renownce, the practice of ſprinkling Infants, that are ſo uncapable to do any thing thereof. And which caſe you have very fully, and honeſtly put by Maſter Baxter, in his Chriſtian Directory pag. 817. And how well reſolved you have it remarkt, pag. 217. and worthy of your peruſal, upon this point eſpecially; it being brought herein, into ſuch a narrow compaſs, for if no Scripture ground to baptize an Infant, by a Goſſio or Parents Faith and Confeſſion, then Infants Baptiſme is certainly a nullity, and out of doors by their own grants. And therefore till Mr. Baxter, or ſome Body elſe, give us a better ſolution in that caſe of Conſcience, we may ſay in his own words: That for Perſons to be baptiſed without a profeſs'd Contract … is a Baptiſme not of Chriſts appointment, and that being done without Repentance and Faith, is a prophanation ſaith Mr. Baxter, and ridiculous ſaith Calvin.

Now, therefore upon the whole, let the Reader judge, whether my ſeverall proofs are not full, proper, and pertinent; And whether Mr. Wills upon the cloſing of his ſeventh Chapter, reſpecting my proofs upon the Centuries, hath ſpoken like a judicious, ſober, conſiderate Perſon; in ſaying:

p. 29That beſides Jo. Boemus and Strabo, he may truly ſay, that from the beginning of the Century to the end, this Vnfaithful Man hath perverted the ſayings of all Authors, which he hath quoted, and upon conſideration of his carriage herein, I am confident of thoſe two things:

Firſt, that never any Writer did more prevaricate, and ſhew more Falſhood then he hath done.

Secondly, that he would certainly have forborn, if he had thought, any man would have been at the trouble, to examine and ſearch whether he ſaith truth or no.

I ſay, it is referred to judgement, My Appeal upon the proofs and the Prevarication charged.whether any ſober man can judge, Mr. Wills has read the Book he ſo contems, vehemently aſperſes, and inveighs againſt; Or ſecondly, if he hath, whether he did conſider what was either writen by the Author, or by himſelf in anſwer? And thirdly, If ſo, whether he ought not to be eſteemed a Perſon extreamly void of Reaſon or Conſcience, and that prejudice did more prevail with him then impartial judgement?

Secondly, concerning the Falſhoods he charges me with.2. The Falſhoods.

BUt in the next place▪ if it be ſuppoſed, the Authorities aforeſaid are full and proper, and that I am acquit of the Prevaricatione? yet what do I ſay to ſo many Falſhoods charged upon me, in the egregious abuſe put upon ſo many Authors, in leaving out, and curtailing ſome of their ſayings, and adding to ot…ers; pretending they p. 30ſay, that which they do not, and ſo making Authorities of my own, the chapter and page being ſo punctually given in againſt me.

Anſwer 1 To which I ſay, Firſt, it ſeems to carry much weight in it, and the rather, becauſe it proceeds from one that profeſſes himſelf, a ſolid grave Perſon, a Miniſter of the Goſpel, and Master of Arts, and a learned man; and one that beſides hath ſpent ſo much time lately, as he tells us, in the Ʋniverſity Library at Oxford, to trace theſe Quotations and to detect their errors, & deliver'd them with ſo much certainty, that nothing (as in that confident boaſt he expreſſeth it) but an Index Expurgatorius can Relieve me, and which is not to be had in England.

Anſwer 2 And ſecondly, I muſt needs grant, that if I acquit not my ſelf herein, I may very well be eſteemed, the unworthy Perſon that he would indeed render me to be, that is guilty of ſo much Prevarication, Forgery, and Falſhood.

Anſwer 3 But then thirdly, I hope it will be granted on the other hand, that if all theſe proove forgeries of his own, and no truth in any one of them, that then ſuch a Stratagem beſpeaks no leſs malignity to my Perſon, then to the truth witneſſed by me, and that he hath juſtly contracted to himſelf, the Odium, and infamy he would Reflect upon me▪ according to the equal deciſion, given us in the Caſe, Deut. 19.16, 17, 18, 19, 20, 21. Prov. 19.15.

Therefore to the Examination of the charge, I freely joyn iſſue with him, in order to the ſp…edy trial, at whoſe door the Falſhoods lye; for one p. 31of us (it muſt be agreed on all hands) is notoriouſly guilty, and ſo we ſhall proceed to the particulars, as we find them in order.

The firſt whereof he thus begins with,1. Falſhood charged. in his Preface, &c. He hath much injured the famous Hiſtory of the Magdeburgenſes, in very many places, by miſrepreſenting what they ſay: As that they tell us, that in the firſt Century the Apoſtles Baptiſed only the aged, which (ſaith he) is falſe, for he himſelf added the word Only, as is ſhewn (he ſaith) ch. 7. part 1. p. 2.3. Falſhood charged. Where he again repeates it, ſaying, that the Magdeburgs in Century 1. l. 2. c. 6. p. 496. do not ſay, that the Apoſtles Baptiſed only the Adult. And again in his pag. 38. mentioning my Repetition of that aforeſaid ſaying, of the Magdeburgs gives the following return.

Very good Sir, Now you have learned to ſet down things right, but why did you ſay in the 56. (of the firſt Impreſſions) that the Magdeburg as to the Subjects of Baptiſme tell us [That in this age they only Baptiſed the Adult] was this, ſaith he, Lapſus calami aut mentis: The ſlip of the tongue, or the mind.

Anſwer∣ed. 1 To which I ſay, that it is moſt manifeſt, that this injurious man doth charge a Falſhood, of his own making, upon me three ſeveral times; for he can find no ſuch words in my Book. My words are expreſly thus: viz. As to the Subjects of Baptiſme they, viz. the Magdeburgs tell us: That in this Age [they finde] they baptiſed only the Adult, or Aged, &c. I do not ſay, that they tell us, that in this Age they [baptiſed only the p. 32Adult] theſe are his words. But that they tell us, they find they baptiſed only the Adult, for ſo they tell us, they find Examples for the one, not for the other. And if I have not gueſſed right, let any ſober Man in his ſences judge, they tell us in theſe words: Bapt zatos eſſe Adultos, tum Judaeos, tum Ge…t…s exempla p…obunt, Act. 2.8, 10, 16, 19. De Infantibus Baptizatis quidem anotata nom leguntur: That Examples teſtify (from the aforeſaid Scriptures) that the Adult, both Jews, and Gentiles were baptiſed; But of the baptizing of Infants, they read not of one Example upon Record. So that if they find many Examples for the one, and none for the other, well it may be ſaid, they find Examples, only for the one, viz. for the Adult…: Anſwer∣ed. 2 For they are not my Tranſlation of the words (and therefore I add not the word [Only] to them, as he fa…ſly ſuggeſted) but my fence upon thoſe their words, and no other then I preſume every one will give. And wherein his ſhameful (Oſcitancy, as he calls it, or) heedleſsneſs is the more to be remark'd, for he himſelf in his firſt words of the 7. chap. 1. part. doth repeat my words, as I expreſs them; viz. [that they find only the Adult or Aged, whether Jews or Gentiles, baptiſed in that Century.] And afterwards charges me three times over with the ſaying an other thing, inculcating it with many agrivating circumſtances, and as worthy of the greateſt obſervation, puts it in the Van of the Falſhoods. And it was one of the firſt things that I met with, from a Friend that was in his Book-ſellers Shop, where ſome Miniſters p. 33were heard to ſay, upon the reading thereof, that I wanted morallity, in ſo dealing with Authors; Though truly if I had ſaid the word, I do no know where ſuch a hainous crime had lain. So that this is plain to you, that firſt I neither ſaid thoſe words; Nor ſecondly, did I add the word only to the Author.

In the next place, in his Preface he tells us, of two other miſrepreſentations; viz. That I ſay, the Magdeburgs tell us, that the Cuſtom of dipping the whole Body in water, was changed into ſprinkling a little water in the face, in the firſt Century. Whereas there is not (as he ſaith) the least hint of this matter in this Century, nor the following; but the contrary, for they tell us, as pag. 4. part. 1. the word foreign, ſignifies abluo, luo: viz. to waſh; and that the Chriſtian Baptiſme, was taken from the Jewiſh waſhings, of which the Apoſtle ſpeaks Heb. 9, 10. divers Baptiſmes. And ſo ſaith he, the Author fathers that upon the Century Writers, which they ſpeaks not.

Wherein theſe two Falſhoods are charged upon me: Firſt, in bringing the Mag…eburgs, 3. Falſhood charged.to aſſert the Ceremony of Baptiſme to be by dipping, which they do not, but the contrary.

Secondly, In affirmi…g that they ſay,4. Falſhood charged. the rite was changed in that Century, from dipping to ſprinkling, when there is not the leaſt hint, either in this or the following Century, of any ſuch thing.

Anſwer∣ed. 3 To the firſt (that I am not miſtaken, when I tell you) that they do aſſert the Rite of Baptizing to be by dipping, let their own words determine (the ſubſtance whereof I before gave p. 34you) who having told us, viz. the Magdeburgs Century 1. chap. 6. p. 148. That as to the place of Baptiſme, it was, as occaſion was offred, in Rivers and Fountains, &c. And that the manner of it, was by dipping in theſe words: viz. Miniſtrum Baptiſmi in aquam baptizandos immerſiſſe, ſeu lavaſſe, in nomine Patri, & Filii, & Spiritus Sancti, probat verbum foreign, quod immerſionem in aquam ſignificat, & quod Paulus immerſionem illam allegorice de mortificatione & reſurrectione exponit, Rom. 6. Col. 2. Et Phraſes ille quibus Baptiſmus Lavacrum dicitur, Eph. 5 & Titus 3. Et quod Ananias jubet Paulum abluere peccatum, Act. 22. &c.

That the word foreign, ſignifying an Immerſion, (or dipping) in water, proves that the Miniſter of Baptiſme did dip, or immerge the Baptiſed, waſhing them in the name of the Father, Son, and Holy Spirit; and that Paul did expound this immerſion, by the Alligorical Death and Reſurrection, Rom. 6. and Col. 2. And therefore Baptiſme is called, the Lavar, or waſhing of Regeneration, Epheſ. 5. and Tit. 3. And that Ananias commanded Paul to waſh away his ſins.

The truth hereof Maſter Wills could not but know, and no other then I did before in ſubſtance declare, and therefore for him to ſay, that they do not ſay this, but the contrary, is to me wonderful ſtrange. Neither do they mention any thing of all thoſe ten Lines, of his, ſaid to be in this place, as though they took the word to ſignifie Waſhing, in oppoſition to Dipping; and if in any other part of the p. 35Book they do ſay ſo, it will but diſcover a contradiction to themſelves, but eſpecially to the truth, that with ſo much evidence, they have here demonſtrated, therefore what apparent injury this is let all men judge.

Anſwer∣ed. 4 And as to the other, it is as Notorious as this; for I do not ſay, That the Magdeburgs tell us, that the cuſtom of dipping the whole Body, was changed into ſprinkling, &c. This Century as he fathers upon me.

All that I ſay is this, (and they are my own words, not theirs, after I had mentioned their underſtanding, of that Rite and Ceremony, from the nature of the word, and uſage thereof in Scripture) viz.

Which ſaid cuſtom of dipping the whole Body in water, was changed into ſprinkling a little water in the face; And not as Mr, Wills perverts my words, That I ſay, [they tell us ſo] I neither expreſs'd, nor intended any ſuch thing, much leſs that they ſhould tell us, of any ſuch change that Century. Whereas as he ſays well, that there is not the leaſt hint of the matter of ſprinkling in this or the following Century. And which I do alſo afterwards take notice of, in thee words:

That until the third Century we find not any, that upon any conſideration did admit of ſprinkling: The firſt we meet with, is in Cyprians Epiſt. to Magnus, about Clynical Baptiſme, which might ſufficiently have ſatisfied Mr. Wills, that I did neither expreſs, or could intend the words as he carryes them I did alſo in my ſeco…d Impreſſion, (which I preſume he could not, but ſee waiting p. 36ſo many months for its coming forth, before he would put his, into the Preſs, as his Printer and Stationer both informed me) make ſome better diſtinction, by putting the foregoing words into a different carracter, leaſt theſe latter words ſhould be ſuppoſed not to be my own, and which might have been further light to him, if prejudice had not blinded the eye, diſcovering that his buſineſs was, that if he could not find a hole, he would make one. And that the Antients for theſe four firſt Centuries, uſed, and aſſerted Dipping, Mr. Wills that reads the Centuries, cannot be a Stranger to, as teſtified by ſo many of the Fathers.

5. Falſhoods charged.An other Falſhood he would father upon me, is that, I ſhould ſay p. 113. of the former which is pag. 101. of the laſt, that they tell us: That the cuſtom of dipping the whole Body into water, was changed into ſprinkling in the third Century, and that cites the Magdeburgs Century 3. p. 125, 126. Where he ſaith, they ſay no ſuch thing, but the contrary.

Anſwer∣ed. 5 Wherein he doth me manifeſt injury, for all that I ſay to that point, as you'l find, is this; viz. Many were the corruptions about Baptiſme, that in this Age were creeping in, ſome whereof, I mentio…ed, and amongſt the reſt, Altering the form from dipping to ſprinkling: But I do not quote pag. 125, 126. for that, but for the ſuperſtitious Rites, but did only thereby intend (as after I expreſs'd it p. 204.) that paſſ…ge in Cyprians Letter to Magnus, admitting ſprinkling to a ſick Perſon; I do not therefore ſay, it was charged, but that is was amongſt thoſe corruptions that were creeping in. p. 37And withall do in the ſame place ſay, That they do not find by an… Authentick Teſtimony, that any one Perſon was actualy baptiſed in this manner this Age. And p. 204. That we find not any, upon any conſideration, that did admit of ſpringling till Cyprians Letter, &c. Which afterwards was brought into uſe for ſick Children, and then for all Children.

And yet this unfaithful Man, notwithſtanding all theſe my expreſſions to the contrary, is not aſhamed to ſay, That I ſay, the custom of dipping the whole Man, was changed into ſprinkling, in the third Century, and that I quote for it Cent. 3. p. 125, 126. when I neither do the one nor the other. And concerning this rite of dipping, you will hear more of me to this point, in a following Chapter; whereby you will underſtand, that notwithſtanding this Notion of Cyprians, about ſprinkling the ſick, yet that dipping was the univerſal cuſtom, which was obſerved for the firſt four Centuries, and ſome Ages after, as I ſhall manifeſt from approved Authors.

In the next place, he charges me with fathering ſeveral things upon the Magdeburgs, reſpecting the fourth Century, whereof one word is not to be found in them, as his pag 10. 1. part 7. chapter.

As firſt,6. Falſhood charged. That it was the univerſal practice of this Age, to baptiſe the Adult, upon Profeſſion of Faith, Whereas they ſay the quite contrary, proving, ſaith he, that in the Churches of Affrica they baptiſed Infants in this Age by Athanaſius 114, and 124 Queſtions to Antiochus. And that they baptiſed Infants in the Churches of Aſia, by Gregory Nazienzens p. 38abſolute determinations to Baptize Infants.

Anſwer∣ed. 6 To which I reply, That I do not ſay, that the Magdeburgs do ſay in ſo many words, that it was the univerſal practiſe of this Age, to Baptize the Adult upon Profeſſion of Faith, as he would inſinuate: But as you'l find my words to be, as pag. 55. That from the ſeveral Authorities they give us, out of the learned Fathers and Councels, they tell us ſo; viz. by the inſtances they do produce, and which I have before at large demonſtrated, ſo that at leaſt wiſe I judge, I have cauſe to think ſo.

And as to the two inſtances he gives, to detect my forgery, they ſignify nothing: As to that of Gregory Nazienzens, we have ſaid enough already, to which we refer you, and which will ſubſtantialy acquit me from this charge.

And ſecondly, as to that of Athanaſius Queſtions to Antiochus, prooving that they Baptiſed Infants in the Affrican Church, particularly the 124. Queſtion, which he mentions pag. 10. ch. 7.1. part: I ſhall ſhew you preſently it was a meer piece of forgery, and no truth at all in it, and which Mr. Wills could not well be ignorant of, though he would thus abuſe the World with this Story. But he ſhould have done well, to have told you, what that 124. Queſtion was, that he ſo much brags of; which I perceive he was unwilling to do upon another ſcore, leaſt his inſtance might do him more hurt, then good, though the 114, he mentions at large; The thing expreſſed therein, as the Magdeburgs tell us, is this: Quod Infantem ait ter in aq…am immergemus, & ter educimus p. 39mortem, & triduanum Reſurrectionem fignificamus Cent. 4. c. 6. p. 419.

That we dip the Infant, ſaith he, three times in the water, and three times bring it out again, ſignifying the death, and three days Reſurrection of Chriſt. So that you ſee the Reaſon, why he was aſhamed of his inſtance, becauſe he was affraid, with the proving his Infants Baptiſme, he ſhould have offred ſome thing for the rite of dipping, which is ſo loathſame to him, and ſo looſe more, then he ſhould get by the bargain.

It is true the Inventer of this lye, muſt tell ſome thing that was true, as to the ſeaſon he intends it, which was the trine immerſion, that from Tertullians time, till after this Age, was ſo much uſed, as Jerom, Ambroſe, Bazil, yea all of them with one mouth do declare; as the learned Voſſius to this point ſheweth, Theſ. 6. pag. 32, to 42. concluding after the recital of moſt of the Fathers, and Ancients to prove it. Haec ſatis oſtendunt ter immerſiſſe Veteres, & myſtici quid in eo conſtituiſſe. Theſe (Authorities) enough ſhew, that the Ancients did uſe the threefold immerſion, and the myſtery deſigned, and contained therein. And which is not mentioned, that a three fold dipping is approved, or that there was any ground for it (but a perfect invention, wherein theſe Fathers did ſo much abound) only that ſprinkling was not the rite, and that dipping was owned to be the cuſtome in theſe firſt times, which Mr. Wills will not admit.

Secondly,7. Falſhood charged. he charges me to pervert the ſaying of Athanaſius, as when ſpeaking for Adult p. 40Baptiſme, he might not be for Infants Baptiſme alſo. Whereas he meant by the former only Pagans, and Infidels who according to Chriſts Commiſſion muſt firſt be taught, then baptiſed. Athanaſius (ſaith he) was for Infants Baptiſme, and it was practiſed in his dayes, as appears by the 114 Queſtion to Antiochus, Where he reſolves a doubt that might ariſe from the death of Infants, whether they go to Heaven or no? Seeing, the Lord ſaith, ſuffer little Children to come to me, for of ſuch is the Kingdom of Heaven? And the Apoſtle ſaith, Now your Children are holy, it is manifeſt that the Infants of Believers, which are baptiſed do as unſpotted, and faithful enter into the Kingdom of Heaven.

Where, ſaith he, mark again how unworthly Antipaedobatiſts abuſe the Fathers, in ſaying their ſtrongest Argument for Childrens Baptiſme, is from Tradition, which they fly too, for want of Scripture. Implying here are two Scriptures for Infants Baptiſme, improved by this Father, one Mat. 19.14 of ſuch is the Kingdom of Heaven; and the other becauſe the Infants of Believers are baptiſed, they are therefore holy, alluring to holineſs of Children, mentioned by the Apoſtle 1 Cor. 7.14 as though that was obtained by Baptiſme, and which was the opinion of ſome of the Ancients alſo.

Anſwer∣ed. 7 To which I ſay & is not this excellently remark'd from this famous inſtance? and Anabaptiſts unworthyneſs too? in taking no more regard, how well they proved Infants Baptiſme of old from the Scripture?

But now this Book of Queſtions fathered upon Athanaſius, proving ſuch▪ an other Fable, as p. 41that goodly piece that was fathered upon Dionyſius: It will only ſerve further, to diſcover what inventions, the Father of Lyes had (by the working of the Myſtery of Iniquity) not only to beget and uſher in, but to nuriſh and ſtrengthen this Illegetimate Birth, but the artifice, alſo he had to time the ſeveral forgeries; viz Dionyſius for the firſt; the Popes Decretals, and Juſtin Martyrs Reſponſes, for the ſecond; Origen's Storyes, for the third; theſe Queſtions of Athanaſius, for the fourth Age. And how ready and willing Perſons are to this very time, to catch up any of theſe lying Fables, to ſtrengthen themſelves in deceits; Nay, there is good ground to believe, that they know them ſo to be, that ſo abuſe the World therewith. For how can Mr. Wills, that is ſo well read in the Magdeburgs, be ignorant, how notably they have detected this Cheat, and the reaſons and grounds they give of its Spuriouſneſs? and therefore it muſt needs be ſo much worſe in him, to impoſe this falacy a freſh, and ſo to improve it too, as though it was a piece of Goſpel.

Know therefore, beſides what Merningus, and Montanus ſay of its forgery, of which I gave you a hint pag. 57. (whereof Mr. Wills would take no notice:) And what Scultetus (as Mr. Tombes tells us) in his Medul. Pat. p. 2. l. 1. c. 42. ſaith of it alſo. The Magdeburgs do give us this account, which I preſume Mr. Wills can tell you, as well as my ſelf, being ſo conſiderable a Remark in the Hiſtory of Athanaſius his life, as you have it Century 4. cap. 10. p. 1032 in theſe p. 42words, ſpeaking of his works: Quartus tom… quaedam habet a diverſis tranſlata interpretibus, ut Libellum de variis Quaeſtionibus Sacrae Scripturae ad Antiochum Principem, interprete Valentino Ampelandio quem Librum Athanaſii non eſſe indeliquet, quod ab ejus Authore Athanaſius citatur Quaeſtion vigeſima tertia hoc modo, & haec quidem multum valens in Divina Scriptura Magnus Athanaſius, nos vero qui ab ipſo ſumus illuminati, &c. Accidit huc quod multos videre est in eo ſcripto, nav…s atque opiniones ab Athanaſio alienas.

The fourth Tome hath ſome things tranſlated by diverſe Interpreters, as for inſtance the Book of various Queſtions of the holy Scriptures to Prince Antiochus (Valentinus Ampelandius being the In-Interpreter) which Book that it is not Athanaſius's, is thence manifeſted, becauſe Athanaſius is cited by the Author thereof in the 23. Queſtion, in this manner: And theſe things indeed ſaith the great Athanaſius, who was mighty in the Scriptures; b… we who are inlightned by him, &c.

And hereto it may be added (ſay they) that one may ſee in that Writer many errors and opinions, that are far from Athanaſius's.

By which you may ſee, the deſign of this wicked cheat, by fathering this falſe thing upon this ma… of name, to wit to bring ſome Reputation upon Infants Baptiſme, as though owned and practiſed by the great Athanaſius in this Age, and which our Antagoniſt falls in with, and improves to the utmoſt: Firſt, in the ſevere check he is pleaſed to give me, for perverting, as he calls it, the Teſtimony given by him for Adult, againſt his judgement, p. 43and practice of Infants Baptiſme, as appears by theſe two Queſtions urged. Secondly, for our ſo little regarding what the Fathers ſay, when they urge Scripture, as well as Tradition for Infants Baptiſme, witneſs thoſe two pertinent Scriptures, urged by this eminent Father.

Thirdly, for drawing the injurious concluſion, that Infants Baptiſme was not practiſed in Affrica in this Age, from his Teſtimony for Adult Baptiſme, when the contrary ſo manifeſtly appears from thoſe Queſtions.

But now this goodly ſtory, proving a lye, doth not the contrary to all theſe, naturally Revert upon himſelf? And fully diſcover, that till we have better evidence to the contrary, that however Athanaſius plaid the Biſhop, and baptiſed his School-fellow, when a Boy in ſport, that when he came to better underſtanding, he gave continuance to no other Baptiſme, then to that of the Adult only, according to Chriſts Commiſſion.

The next piece of fraud and injuſtice he charges upon me,8. Falſhood charged. is the curtailing and leaving out part of a Sentence, quoted out of Bazil pag. 65. mentioned by him chap. 7. 1. part. pag. 13. and hinted at alſo in his Preface: The Quotation is to prove, as he Remarks, that Adult Baptiſme was then only practiſed in the Eaſtern Churches, which are two ſayings out of Bazil: One out of his 3. Book againſt Eunomius, viz. muſt the faithful be ſealed with Baptiſme, Faith muſt needs precede, and go before. And in his Exhortation to Baptiſme, that none were to be baptiſed but the Catechumens, and p. 44thoſe that were duly inſtructed in the Faith. Upon which he ſaith, Now this is ſufficient to impoſe a fallacy upon any Reader, that hath no Aquaintance with that Father, and underſtand not in what ſence he ſpeaks, who would not think that this Ancient Doctor was againſt Infants Baptiſme, and that no ſuch thing was owned in the Church in his dayes? [very true, and ſo one would indeed, for if Faith muſt go before, and Children have no Faith, then only profeſſed Believers were the Subjects.] And again, if None but the Catechumens, and thoſe inſtructed in the Faith were to be Baptiſed, then ſurely no Children were to be Baptiſed, who were ſo uncapable, both of the one, and the other; Therefore by the way it muſt be granted, that this was a proper proof, to evidence, that the Eaſtern Church in his time admitted only of Adult Baptiſme, which he is pleaſed to ſay, is ſo abominably falſe.

And to evince my Forgery and Falſhood, from the good acquaintance he would have, you think, he had with this Father, that the ſame Author, viz. Bazil in the very next lines, to which I had above cited, ſpeak thus, as he confidently affirms: What then ſay you of Infants, which neither know good nor evil, may we baptiſe them? Yea ſaith …e, for ſo we are taught by the Circumciſing of Children, And therefore, ſaith he, hence-forward have a care, Reader, how ye truſt the Authors Quotations, for the palpable abuſe done to this Father.

Anſwer∣ed. 8 To which I ſay, but if the abuſe prove his own, what then? And that it is ſo, the Reader p. 45will preſently underſtand. Know therefore, that the Quotations out of Bazil's Exhortation to Baptiſme, you'l find in the Magdeburgs Century 4. cap. 6. p. 416. in theſe words, Bazilius non alios quam Catechumenos Baptizatos eſſe ſcribit: Baſil, ſay they, writes that none other but the Catechumens were baptiſed: And then in the next lines immediately following, nothing intervening ſay, Qui in Paſchale convocabantur in Exhortatione ad Baptiſmum: Who are called together at Eaſter to be exhorted in order to their Baptiſme. There being no ſuch ſyllable, nor any thing like it, either in the forgoing or following words, I have alſo ſearched. all that the Magdeburgs ſay of that Father, and all Bazils works themſelves, and particularly the third Book againſt Eunomius; but can find nothing like it. I have alſo Examined the great Dutch Book of Martyrs, that recites moſt of the principal paſſ…ges that Bazil ſpeaks of Baptiſme; and who from Mirningus and Montanus, their great Century Writers, do teſtify, that he was altogether for Adult, and wholy againſt Infants Baptiſme. He uſed to ſay, Sicut enim credimus in Patrem, & Filium, & Spiritum Sanctum, ſic & Baptizamur in nomine Patris, & Filii, & Spiritus Sancti: As we do believe in the name of the Father, Son, and holy Spirit, ſo we may be baptiſed in their names, Cent. 4. p. 235. And in the definition he gives of Baptiſme, he calls it: Sigillum Fidei, Teſſera Chriſtiani Mili…is, ſimilitudo mertis ſepulturae, ac reſurrectionis nortuorum: The Seal of Faith, the Badge of the Chriſtian Soldier, and the Symbole of death, burial, p. 46& Reſurrection from the dead. And again very fully, Quicunque baptizatur, ſive Judaeus, ſive Graecus, ſive Maſculus, ſive Foemina, quacunque generit differentia nominatus, exutus in ſanguine Chriſti veterem hominem, cum actibus ſuis, & per doctrinam ipſius novum in Spiritu Sancto indutus, qui ſecundum Deum conditus eſt in juſtitia, & ſanctitate veritatis, ac renovatur ad ignitionem, ſecundum imaginem ejus qui condidit ipſum, &c.

That who ever is baptiſed, whether Jew or Greek, male or female, &c. have put off (by the Blood of Chriſt) the old Man with his deeds, and by his Doctrine have put on the new Man by the holy Spirit, who according to God is built up in the Righteouſneſs and holyneſs of the truth, and renewed in knowledge, according to the Image of him that created him, &c. And therefore in his Book of Baptiſme, doth largely treate of the neceſſity of partaking of the Lords Supper, that other Ordinance of Chriſt, immediately after Baptiſme.

Regenerati vero, & in nomine Filii baptiſati ſumus, & Filii Dei declarati opus itaque deinceps, & nutriamur cibo vitae aeternae: Thoſe of us that are Regenerate, and have made declaration of the Son of God, and are Baptiſed in his name, it is meet that we ſhould immediately be nuriſhed with the food of Eternal life, viz. the Bread of God in that Ordinance.

And whether all this is not agreeable, to what before was ſaid of this Doctor, is left to the Reader to judge, being alſo one of thoſe (ſay the Magdeburgs) that made that former Decree in the Councel of Neocaeſaria. But you'l ſay, how p. 47came Mr. Wills by this ſaying, it is to be ſuppoſed, he did not make it? which will be with him to declare, and how he came to father it upon Bazil, that no man could ever find in him before. It is true, the words I find exactly to be the words of Gregory Nazienzen, but not of Bazil, as Cent. 4. cap. 4. p. 234. Oratione in ſanctum Lavacrum tertia: Quid de Infantibus ais qui neque gratia, quid ne ſit paena cognorunt, nam & illos baptizemus? Maxime quidem [ſi periculum aliquod imminet, melius eſt enim nondum rationis compotes ſanctificari quam non ſignatos & initiatos vita excedere] all which Mr. Wills leaves out, then adds, Idque nobis deſignat poſt octavum diem Circumciſio illa, quae figurale fuit ſignaculum. What will you ſay of Children, which are neither ſenſible of good or evil? ſhall we Baptiſme them, yes by all means [in Caſe of urgent danger, for it is better to be ſanctified without their knowledge, then to dye without it] for ſo it hapned to the Children of Iſrael in Circumciſion.

But ſuppoſe there had been ſuch a Sentence, as Mr. Wills ſaith followeth, I had cited enough of the Father, to confirm the truth of what I aſſerted, viz. that inſtruction and Faith, according to Chriſts Commiſſion, was neceſſary to precede Baptiſme; And that none but the Adult, that made Profeſſion of Faith, were to be baptiſed: And if he ſhould have contradicted himſelf, as ſome others had done, it would have been their parts that ſhould avouch him, in the behalf of Infants Baptiſme, to have reconciled ſuch a contradiction, to thoſe his former aſſertions.

p. 48But to put the matter more out of doubt, I procured a Friend to write to Maſter Wills, to know where that paſſage was to be found in Bazil; To which he made this following return, viz. As to that paſſage of Bazil,Mr. Wills Letter to his Friend about the Quotation of Bazil. I do not charge Maſter D. with miſquoting, but partially quoting, and miſapplying him, and upon Examination of my Papers, cannot find any Page, to which that paſſage of mine, concerning that Father, doth refer: But when I go to Oxford, where I made my Collection, I may be able to give better ſatisfaction.

Therefore upon the whole, reſpecting this paſſage, I appeal to the Reader, whether Mr. Wills is not found tardy and juſtly reprovable in the following particulars; viz.

Mr. Wills guilty of much falshood herein.Firſt, for the ſeveral Falſhoods (that it is to be feared, he knowingly impoſed upon the Reader) in affirming ſo poſitively: 1. That theſe were the very next Lines, to what I had above recited. Secondly, that Bazil was herein an Eminent witneſs for Infants Baptiſme, in the fourth Century p. 136. Thirdly, from the great acquaintance he had with this Father and his ſence herein (a falſe and vain glorious boaſt) affirmes theſe words to be his, in his third Book contra Eunomium pag 13. comp. pag. 136. Fourthly, For his deceitful leaving out part of Nazienzens words, which ſhould diſcover them to be his (a great Demonſtration it was, not lapſus calami, but mentis; not a ſin of ignorance, or a meer miſtake but a willful abuſe.

2 Falſe Accuſation.Secondly, for falſe accuſing of me: Firſt, for curtailing, partially quoting, and miſapplying; this Father ſtoping, where I ſhould have gone on. p. 49Secondly, For impoſing a fallacy, and Falſhood upon the Reader, to ſay he was only for Adult Baptiſme, when the contra…y was ſo manifeſt. Thirdly, For ſo palpably …buſi…g th…t Father, that I was not to be truſted in my Quotations, for time to come.

Therefore, is it not very conſiderable, and to be remark'd, that whileſt he would pretend to reprov…, and render me odious for Prevaricacation, Forgery and Falſh…od, that he himſelf ſhou…d be ſo left, to do the ſame things, in a far worſe manner? fulfilling Rom. 2.21, 22.

Another Lye and Falſhood, declaring,9. Falſhood charged. as he ſaith, wa…t of honeſty a…d conſcience in me, p. 44. Is the bringing, the Waldenſes as Witneſſes againſt Infants Baptiſme; and amongſt other evidence for the ſame, to produce their Co…eſſions of Faith; Whereas there is not a w rd of th…t impor…ance in them, but th…ir Confeſſions of Faith quite otherwiſe, viz. for Infants Baptiſme.

To which I anſwer, Anſwer. that it is a very hairous charge, but what truth there is in it, and who moſt guilty of lying, and forgery, th…rein, he, or I, you will eaſely diſcer…, when you come to the Examination of that matter, in the third Chapter, to which I refer you.

Again, there are two other inſtances of Forgery, and Falſhood, he charges upon me, in abuſing, and deceitfully perverting the ſayings of two of our moderne Authors, Mr. Baxter, and Dr. Ta…ler, which I ſhall add hereto, and be accomptable for in this place.

And firſt, he is pleaſed to ſay,10. For Falſhood, & unworthy dealing with Mr. Baxter. That I have p. 50as an unworthy Perſon dealt craftely, and ſiniſterly with Mr. Baxter, pag. 12, 13. and disingeniouſly perverted, and traduced, the ſayings of that worthy Man, to countinuance my Errours; Quoting divers of his Arguments to Mr. Blake, as though he had been only for Believers Baptiſme, when he had ſo fully explained himſelf to mean Adult, not Infants Baptiſme, which he particularly excepted therein.

Anſwer. In anſwer hereto, (overlooking his uncivil, and unchriſtian Language) I ſay, that in my producing thoſe Arguments of Mr. Baxter, from Mr. Tombes. I have again, and again, given the Reaſons he produceth, for the ſame, and that induced me to inſert them; which Mr. Wills had done well, to have taken ſome notice of: For if Mr. Baxter hath contradicted himſelf, he hath no more injuiry done him, to take notice of it, and improve it for the truth; then as Mr. Tombes tells him, the Papiſts had by Biſhop Mortons improving, their contradictions, for the benefit of the Proteſtant Cauſe. And if Mr. Baxter, or any Body for him, can reconcile thoſe ſeeming contradictions. I have only put an advantage into his hand, to do him…e…f, and the cauſe he pleades right, and concerning which all judgements muſt be ſuſpended, till Mr. Baxter be heard to ſpeak for himſelf therein, which he has promiſed to do. And I preſume, ſince Mr. Wills has not thought good, to anſwer Mr. Tombes his Arguments, or my Apology, for prod…cing thoſe Arguments, he had much better have forborne his uncivil Revilings upon it, which only for the moſt part beſpeaks, either an evil Cauſe, or an evil Nature, p. 51and which neither reproves, or convinceth any.

And after the ſame manner, he deals with me upon Mr. Baxters account, for the repetition of ſome paſſages out of his Chriſtian Directory (which were ſo greiving, and offenſive to moſt Proteſtant ears) charging me moſt ſeverly, viz. That as being poſſeſs'd with a malevelant Spirit, Mr. Wills his calumny.and filled with envy againſt him, and glad of an occaſion to wound his Reputation, who had ſo wounded our Cauſe, I came forth therein with a ſeeming zeal for truth, but he feared with greater enmity to his Perſon therein.

Anſwer. In anſwer to this ſlanderous reproach, I can truly ſay, I am ſo far from bearing enmity to his Perſon, more eſpecially for what he has ſaid in that Book (what wonders ſoever (as he boaſts in his Ep.) he has done thereby, in Exorciſing, or conjuring down the unquiet Spirit (as he maliciouſly calls it) of Anabaptiſme) wherein, as Dr. Barlo ſo well obſerves, he has ſaid ſo much, to ſo little purpoſe, there being nothing therein like an Argument againſt us, and therefore no cauſe to envy him for the ſame; That I have hath an honourable regard to his Perſon, and a due value to his Labours, eſpecially where he has laid out himſelf to promote practical Holyneſ… (and wherein, as I have judged, his greateſt Excellency lyes) ſuppoſing had he let Controverſies alone, and adicted himſelf thereto, he would much more have furthered the Peace, and Union, he pretends to promote. It having been, as I have heard, a judg…ment that Biſhop Ʋſſher made of him, p. 52that if he perſiſted in Polemical Writings, that he was like to prove a Troubler, rather then a Promoter of Peace.

As for thoſe paſſages, collected and Epitomized out of his …hriſ…ian Directory, they we e no leſs aſtoniſhi g, then greiving to many, that under pretence to general Reconciliation. he ſhould endeavour to R…co…cile us to ſo much, both of the Doctrine, and diſcipline of the Church of R…me. And ſurely if Conſcience had not i g…ed me, prudence had all together forbid, to have provok'd ſo potent and Adverſary, and who uſeth with ſo much ſeverity to treat his Oppoſites: But the Cauſe is Gods, with whom I le…ve it, who can ple…d his own truth in his Con…cience, and out of the Mou…hs of Babes can perfect his own praiſe, becauſe of Enemyes, and Avengers.

11. Fa…ſhood, or deluſion. reſpecting Dr. T…ylers work….An other hainous thing he layes to my charge, is for my de…uſion, as he calls it, in Doctor Taylers Caſe, by im…roving his ſ…vings, in his Liberty of P…ophecy, as t…ough he was wholy for us. when what he ſaith therein, was but to repreſent preſent our f…laci us Re…ning, and not to ſpeak his own j …gem …t ther…i…: And the better to convince the World her of, and ſtop the Mouths of thoſe that were ready to take a…vantage thereat, he had ſince put forth, an Excellent piece called, A Conſideration of the Practiſe of the Church, in Baptizing Infants of Believi…g Parents. And withall that though h mſel… had not an…wered thoſe Arguments, in his Libert… of Pr…p…e…y, which ſome thought ſtood in need of an wering; Yet D cto… Hamond h…d effectually done the ſame, in his Letter of p. 53Reſolution to ſix Q…eryes, pag. 35, 36, &c.

To which I reply: Anſw. That as to thoſe Arguments of D…ctor Taylers, I have already in the Pr…face of both my Books ſaid to this purpoſe. That what ever was his ju gement, or end, in writing thoſe things, yet it was meet to remark them to the World, that the Wiſdom, and Power of God might more appear, if an E…emy, to bring …orth ſuch convincing A…guments, and Rea…ons, from his own mouth, to witneſs to his diſpiſed reproached truth.

Yet truly,Reaſons why the p…ea for Anabaptiſts was Dr. Taylers own ſence. 1. Reaſon. for what as yet appears to the contrary▪ the Doctor ſeems to have ſpoken therein his own, as well as ur apprehenſion, in the greateſt part of thoſe Arguments, and that for theſe following Demonſtrations:

Firſt, Becauſe the Doctor having ſpoken to all the uſual Arguments: brought by the Proteſta…ts for Infants Baptiſme, and anſwered them diſtinctly, doth in the concluſion (ſpeaking his own words, ſay theſe two things very conſiderable. Firſt, that through the weakneſs of the Paedobaptiſts Arguments▪ which are n…t good in th…mſelves, thoſe other Arg…ments in plea for the A…abaptiſts, are good in …ppoſing them, and ſo they are accidentally ſtrenght ed (in their errour, as he calls it) by the we…neſs, and co…fi…ence of weak opp…ſition. And it is to be obſerved, th…t thoſe Arguments, which he ſo reproves as weak, and with ſo much Demonſtration hath Baffled. are theſe that f…llow (ſummed up bre ſl… in his own words,Paedobapti…s Argume…t… by … …ayl…r. Liberty of Prophecy p. 228) Firſt, t…e A…gume…ts pleaded from the inſt…tio… of the Type, viz. Circumciſi…n p. 54Gen. 17. Secondly, From the action of Christ, calling little Children to come to him, to bleſs them, Matth. 19.14. Thirdly, From the Title Infants have to Heaven, Fourthly, From the Goſpel, Inſtruction, and Precept, Joh. 3, 5. Fifthly, From the energy of the promiſe, Acts 2.38, 39. Sixthly, From the Reaſonableneſs of the thing, 1 Cor. 7. Seventhly, From the infinite neceſſity on the Childrens part. Eightly, From the Apoſtolical practice, who having Commiſſion to teach all Nations, baptizing them, did Baptize whole Houſholds, Infants being part of Nations, and Houſholds. Tenthly, From the univerſal practiſe of the Church, and Goſſips, to anſwer for them, to ſupply incapacity, made good by Tradition.

The Anſwer he gives hereto.Theſe are the Arguments, that he anſwers diſtinctly, which firſt in the Anabaptiſts plea he ſaith, pretend fairly, and ſignify nothing, ſome of theſe Alligaeions being falſe, ſome impertinent, and all the reſt inſufficient. And all which (agreeable hereto) in his own words, after he had replyed to every one of them, he was pleaſed to pronounce weak, and inſuffiicient, and which had therefore given ſo much ſtrength, and confirmation to the Anabaptiſts way.

2. Reaſon.And Secondly, concludes all with theſe words, That there is much more truth, then evidence o… their ſide; and giving no better, or other Argument, to aemonſtrate that truth was with them.

Now I appeal to all Men of underſtanding, whether any but a Perſon, that diſponded the goodneſs of his Cauſe, and deſigned wholy to p. 55give it up, could ſay, that the evidence, demonſtration, or proof, was on his Adverſaries ſide, all his own pleas brought forth; being removed, and taken away, himſelf being Judge.

But 'tis ſaid, Objection. That though he mentioned no other Arguments then, yet he afterwards did, in that, which Mr. Wills calls, his Excellent piece for Infants Baptiſme, Wills p. 36.

It is true, Anſwer. about ſix years after he had writen his Liberty of Prophecy (that being writ 1647.) he did Anno 1653. (being much laid at, by many of his Friends, and having given ſuch general offence to his whole party thereby) take himſelf; concerned to ſay ſomething,Being a 3. Reaſon. to perſwade the World he was of an other mind, though when he had ſaid it, it amounts to juſt nothing to any conſidering Perſon, and which may appear to you from theſe Reaſons following.

Firſt, Becauſe he undertakes not to anſwer,1. D. Tayler Anſwers none of thoſe Arguments. or invalidate one of thoſe Arguments, whereby he had on the Anabaptiſts behalf, overthrown all thoſe weak Arguments, before mentioned; and that though ſome judged they ſtood in need of anſwering, and that he had thoughts to have done it, yet he forbore it upon ſome conſiderations, which Maſter Wills repeates from him, p. 36.

Secondly,2. Repeats only ſome of the old Baffled Arguments. Becauſe what he ſaith in that Treatiſe (which Mr. Wills ſo boaſts off) is not any new thing, but ſome of the very ſame Arguments, he had before ju…ged ſo weak, and inſuffiicient, and had ſo ſubſtantially anſwered, and baffled. As firſt, that from Circumciſio…. Secondly, From p. 56Children right to the Kingdom of Heaven. Thirdly, To adopt them into the Coverant. Fourthly, From Apoſtolical tradition; Only adds two or three more ſavoring, more groſly of Popery, viz. from the uſe, and neceſſity of Baptiſme to pardon thiir ſin, Regenerate, and ſave them.

3. Becauſe in oth…r Books he confirmed the truth of them.And Thirdly, it alſo appears, that he ſpoke his own mind and ſenſe therein, becauſe in thoſe two Books he wrote ſo many years after, viz. in his Di…waſive againſt Popery ſecond part; and in his Rule of Conſcience, he hath ſpoken ſo much agreeable hereto, as before hath been obſerved to you: viz. That there was no Apostol…cal Tradition for Infants Bapti…me. That it was n…t practiſed fill the third, nor judged neceſſary till the fourth Century. That there was no Scriptural proof for Infants B…ptiſme. That the Children of Chriſtian Parents were not B…ptiſme, till they came to underſtanding, for the firſt Ages. And that dipping, and not ſprinkling was the uſage of Chriſt, and his Apoſtles, and conſtant Doctrine, and pract…e of the the Ancients for ma…y hundred years. And which I conceive are ſubſtantial Arguments, to prove the Doctor ſ…o…e his owns, as well as our judgement therein, and which I muſt ſtand by, till I ſee better Reaſon to the contrary.

O…jection.But 'tis ſaid one Reaſon Doctor Tayler gives, why he did not anſwer thoſe Argu…ents, was becauſe his worthy Fr…end Doctor Hamond, had in charity, and humility deſcended to anſwer that Collecti…n.

Anſwer. It is true indeed, Doctor Hamond in that piece, called his Letter of R…ſolutoin to ſix Queries; p. 57Bound up now in his firſt volume in Folio, p. 481 doth therein pretend to reply thereto; as being, as he confeſſeth, the moſt diligent Collection that he ever met with, wherein the Arguments of the Adverſaries are ſo inforced, that he knew not where to furniſh himſelf with ſo exact a ſcheame. But how far he hath performed that Task, and anſwered thoſe Arguments, let the impartial Reader judge; Who inſtead of anſwering hath rath…r inforced, Dr. Hamond rather confirms then anſwers thoſe Arguments, and why.and ſubſcribed to the truth of ſo many of them, and reproved rather the weakneſs, and inſufficiency of ſo many of the chiefeſt Arguments, brought by the Paedobaptiſts, concluding his Di…courſe with Doctor Taylers own words, to that purpoſe, viz. I conſent to the truth of the Doctors obſervation: That the Anabaptiſts have be…n encouraged in their error, more by the accidental advantages given them, by the weakneſs of thoſe Arguments, that have be…n brought againſt them, then by a…y truth of their Cauſe, or Excellency of their wit, &c.

And therefore doth he in that Diſcourſe acknowledge theſe following things:

Firſt, The weak argui gs from Circumciſion either to its typicalneſs, ide…tity; Reaſon of difference, or invalidity of paralel with Baptiſme, ſo as to found Infants Baptiſme upon them, pag. 482, &c. comp. 474. ſect. 20.

Secondly, The inconcludent Argument from Act. 2.39. Children their, as he fully grants, being really their Poſterity, not particularly the Infants of the Jews, p. 490. ſect. 81.

Thirdly, That to infer Infants Baptiſme from p. 58Chriſts Precept to baptize all Nations, is one of the blind and lame, that is of more uſe to betray and looſe, then to defend and ſecure the Fort, p. 494. ſect. 96,

Fourthly, That to conclude Infants were baptiſed, becauſe Houſholds are ſo mentioned to be, is unconvincing, and without demonſtration, it being ſo uncertain whether there was any Child in the Families, p. 471. ſect. 21.

Fifthly, That Argumentt from Matth. 19.14. are imperfect ways of Probation, p. 474. ſect. 23.

The other Arguments Dr. Hamond urgeth for Infants Baptiſme.It is true the Doctor uſeth other Mediums, to confirm and eſtabliſh Infants Baptiſme by, which are not uſually urged by the Paedobaptiſts, and which becauſe the Doctor layes ſo much ſtreſs upon, and Mr. Wills ſeems alſo much to glory in, we ſhall give you ſome account of them.

1. From the Jewiſh Baptiſme….The firſt is, becauſe Chriſts Inſtitution of Baptiſme, doth not exclude Infants from Baptiſme, there being nothing in Chriſts Commiſſion, that is againſt it, pag. 475. fect. 75. And Mr. Wills pag. 131, 132. To which you have an anſwer in the next Chapter, by an other hand, to whom I muſt refer you.

The Second, and chief of the Doctors Arguments, and upon which he ſeems to lay the greatteſt ſtreſs, to found and inforce Infants Baptiſme, is from the Cuſtom of Baptizing amongſt the Jews of old, from the firſt giving of the Law, from whom Chriſt, as he ſaith, took the uſage, and made it a Sacrament: And who did baptiſe, as he tells us, not only the Native Jews, upon their admiſſion into the Covenant, but the Proſolytes, p. 59both Men, and Women, and their Children alſo; And which he pretends to make good, out of the Jews Talmud, by Maimonides, Proved out of the Talmud.a great Jewiſh Doctor; Rabi Joſhua, another; and the Gemara Baby…, Tit. Chirithoth, and particularly concerning their Infants, that they were baptiſed upon the knowledge of the Houſe of judgement; viz. on their deſire and behalf of the Children, and their promiſe to let them know, what they have undertaken for them, as ſaith the Doctor, and that thereby Goſſips, or Suſceptors are alſo waranted; ſo agreeable to what Saint Auſtin ſaith, Our Mother the Church lends the little ones, other Mens feet, ears, and tongue, that they may come, believe, and confeſs, and ſo be capable of Baptiſme, pag. 470. to. 474. and which Mr. Wills takes in for Goſpel too. pag. 141.

Now, if this be a good and ſubſtantial baſis, and foundation for Infants Baptiſme, and well proved, let all Men judge?

In anſwer to which new and ſtrange Doctrine, I ſhall refer the Reader to the Reply, that (I ſuppoſe) was made hereto, by that judicious, and learned Gentleman Sir Norton Knatchbull, Sr. Norton Knatchbull's anſwer hereto.in his Animadverſiones in Lib. Novi Teſtamenti, pag. 315. Accum videam ſummi judicii Viros in his temporibus, & Rabbinis fundamenta petere veritatis, &c. But when I ſee in theſe times, ſome Men of the greateſt judgement, to fetch the foundation of truth from the Rabbins, I cannot but ſtick at it, for whence was the Talmud ſent to us (they are the words, (ſaith he) of Buxtorf, in his Synagoga Judicia) that we ſhould give ſo much credit thereto, p. 60that we ſhould believe that the Moſaick Law, either may or ou…ht to be understood therefrom? Much leſs the Goſpel, to which they are profeſſed Enemyes: The Talmud is called a L…byrinth of errors, and the Foundation of Jewiſh Fab…es: It was perfected, and acknowledged for authentick, five hundred years after Chriſt: And out of it, Maimonides drew his Doctrine, as alſo the reſt of them; th…refore we cannot acquieſce in ſuch teſtimony.

And again upon the d…fference he takes notice of, that was betwixt two of their greateſt Rabbi's, upon that point (who were cotemporaries) viz. Eliazer, that affirmed that the Proſolytes were Circumciſed, and not Baptiſed; And Joſhua, who a…teſted the qui e contrary, that th…y were Baptiſed and not Circumciſe…, ſaith: Ʋ …ri ve…o potius aſſentia? Eliezero qui affirmat quo… Scriptura, an Joſhua qui affirmat quod nuſquam Scrip…ura docet: To which of them muſt we …ear, to Eliezor that affirms what the Scriptures te…ch or to Joſhua that aſſe…ts what the Scripture no where te…cheth? Though (ſaith he) the Rabbins too did cle…ve to the latter, &c. Magiſtri vero (quid mirum?) ſlabant pro Rabbi Joſhua, faci…bat …nim in rem ſu…m, in honorem Relig…ni… Juda…ae &c

Now th…t the blind Rabbins ſhould eſtabliſh their vain Cuſtoms, by ſuch Jewiſh Fables, is no wonder, being ſo left by God to blindneſs of eye, and hardneſs of heart. But that any pro…eſſing Chriſtianity, ſhould be ſo left o… God, to aſſert and eſtabliſh Goſpel Ordina…ces from the Fabulous Talmud, and their lying Rabbies, ſo directly contrary to the Sc…ipture, is mat…er of the greateſt admiration.

p. 61A thrid Argument is from Antiquity, endeavouring to p…v… the ſucceſſion thereof from the Apoſtles, and to make it out to be an Apoſtolical Tradition, from the following Authorities, viz. Juſtin M…rtyrs Reſpon…es, Irenaeus, … …ginus, Origen, Cyprian, the Author of the Eccleſiaſtical Hierachy, St. Auguſtin, and the Milevi…an Councel. 479, to 482. The fo…ce of all which you'l have tryed in the next following Ch…pter, to wh…ch I refer you. And ſo you have the ſubſtance of Doctor Hamonds ſtrong Arguments, wherein I have been the larger, becauſe you may be ſufficiently informed, that he rather confirmed, then anſwered, moſt of the …nabaptiſts plea, before mentioned. And th…t the ſtrength of thoſe his ſt…ong Arguments (having ſlighted and canciled ſo many of the old, as weak and inſufficient) may appear to you.

And that upon the whole you may have your ſatisfaction, wh ther I had not ſubſtantial ground, to quote Doctor Tayl…rs Arguments, he gives in his Liberty of Pr…p…ecy, in the behalf of Believers, and ag…inſt Infants Baptiſme, and whether Mr. Will, had reaſon to charge me with deluſion, for producing of them; which as yet ſtand unanſwered for the moſt part, and I believe ever will do.