Baptism, Part 1 – Part 2

Baptism · Part 1 – Part 2

p. 1Believers Baptiſme Proved.

CHAP. I. Wherein the Baptiſm of Believers is proved to be the only true Baptiſm,I. From Chriſt's poſitive Commiſſion. from Chriſts poſitive Inſtitution and Commiſsion, viz. MATT. 28.18, 19.

ANd Ieſus ſpake unto the Diſciples, ſaying, All Power is given to me in Heaven & Earth, Go ye therefore, and teach all Nations, Baptizing them in the name of the Father, and of the Son, and of the Holy-Ghoſt: Teaching them to obſerve all things that I have commanded you, and lo I am with you alwayes unto the end of the world. With

Mark 16.16. And he ſaid unto them, Go Ye into all the World, and Preach the Goſpel to every Creature. He that believeth and is Baptized, ſhall be ſaved; but he that believeth not, ſhall be damned,

p. 2Where we have have this plain order of Chriſt laid down.

Firſt, That men ſhould be taught the Doctrine of Faith; And Secondly, Being ſo taught, they ſhould be Baptized; And thirdly, That they ſhould in his School [or Church, whereof they are then made Members] be inſtructed in every thing elſe, they ought to learn.

Baxter.Which Method Mr. Bauter himſelf doth fully acknowledge in his Book called, The Second Diſputation of right to Sacraments, P. 149, 150. in his 16th. Argument, where he hath theſe Words, viz. This (ſaith he, ſpeaking of the Commiſſion of Chriſt …o his Diſciples) is not like ſome occaſional mention of Baptiſm; but it is the very Commiſſion it ſelf of Christ to his Diſciples for Preaching and Baptizing, and purpoſely expreſſeth their ſeveral Works, in their ſeveral places and Orders.

Their Firſt task is to make Di…ciples, which are by Mark called Believers. The Second work is to Baptize them; whereto is annexed the Promiſe of their Salvation. The Third work is …o teach them all other things, which are after to be learned in the School of Chriſt.

p. 3To contemn this Order (ſaith he) is to contemn all Rules of Order; for where can we expect to find it, if not here. I profeſs, my 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, [But is it poſſible, that an Ignorant Babe can obſerve this Order, and anſwer this expectation] of which (ſaith he) ſee, what is to this purpoſe before cited by Calvin and Piſcator, which he alſo mentions, P. 85. viz.

Calvin Calvinupon Mat. 3.6. ſaith, Therefore, that men may rightly offer themſelves to Baptiſm, Confeſſion of ſins is required, otherwiſe the whole Action would be nothing elſe but ſport.

Piſcator, Piſcator.upon Mark 1.4. ſaith, It is called the Baptiſm of Repentance for Remiſſion of ſins, becauſe John Preached the Remiſſion of ſins to the Penitent Believers.

Which Quotations of Mr. Baxters both here and hereafter fetcht from that his ſecond diſputation, &c. I deſire the Reader to take notice, I tranſcribe out of Mr. Tombe's Book, called Fel… de ſe, (th…t of Mr. Baxter being not p. 4not at hand, nor eaſily to be come by) in which Book Mr. Tombes very judiciouſly returns Mr. Baxters 20. Arguments, he wrote againſt Mr. Blake, upon himſelf, as naturally oppoſing Infants Baptiſm. And which I conclude were faithfully recited, and would hope convincingly improved, becauſe Mr. Baxter hath never contradicted them, that I have heard, nor given the leaſt reply thereto, as his Bookſeller informeth.

Mr. Perk.Mr. Perkins in concurrence herewith upon theſe words; Teaching all Nations, Baptizing them, ſaith, I explain the terms thus; mark firſt of all, it is ſaid, Teach them, that is, Make them my Diſciples, by calling them to believe, and to repent. Here we are to conſider the Order, which God obſerves in making with men a Covenant in Baptiſme. Firſt of all he calls them by his Word, and commands them to believe and to repent. Then in the ſecond place, God makes his promiſe of Mercy and Forgiveneſs. And Thirdly, He Seals his promiſe by Baptiſme. They that know not, nor conſider this Order which God uſed in Covenanting with t…em in …aptiſme, deal prepoſterouſly, p. 5overſliping the Commandment of Repenting and Believing. And this (ſaith he) is the cauſe of ſo much profaneneſs in the world.

ParaeusParaeus. alſo upon Mat. 3.5. ſhews, That the Order was, that Confeſſion as a Teſtimony of true Repentance goe firſt, and then Baptiſme for Remiſſion of ſins afterwards.

But how poſſible it is for an Ignorant Babe, or any but men of Knowledge to anſwer this Rule, and Order in Chriſts Commiſſion is left to common ſence to determine: And whether they that aſſert another Order, viz. of Baptizing firſt, and then teaching and expecting Repentance and Faith after, (which is the caſe of all Children) do not contradict this, and hold out thereby a neceſſity of ſome other Commiſſion to juſtifie ſuch a practice.

p. 6CHAP. II. Wherein the Baptizing of Believers is proved to be the only Baptiſm from the Apoſtles Doctrine teaching the ſame. ACTS 2.37.

II. From the Apoſtles Doctrine.ANd when they heard this they were pricked at the Heart, and ſaid unto Peter, and the reſt of the Apoſtles Men and Brethren, what ſhall we do? Then Peter ſaid unto them, Repent and be baptiz…d every one of you in the name of Jeſus Chriſt for the Remiſſion of ſins, and you ſhall receive the gift of the Holy Ghost.

Acts 8.36, 37. And the Eunuch ſaid, See here is Water, what doth hinder me to be baptized. And Philip ſaid unto him, If thou believeſt with all thy Heart, thou mayſt.

Acts 10.42. And he commanded us to preach unto the people, to teſtifie, That it is he, which was ordained of God to be Judge of quick and dead; To him gave p. 7all the Prophets witneſs, that through his name, whoſoever believeth in him, ſhall receive Remiſſion of ſins, while Peter ſpake theſe words, the Holy Ghoſt fell on all them which heard the Word, &c. Then ſaid Peter, Can any man forbid Water, that theſe ſhould not be baptized, which have received the Holy-Ghoſt, as well as we. And he commanded them to be baptized.

Acts 16.29. And the Keeper of the Priſon fell down before Paul and Silas, and ſaid, Sirs, What muſt I do to be ſavd; and the ſaid, Believe on the Lord Ieſus Chriſt, and thou ſhalt be ſaved, and thy Houſe. And he accordingly believing in God and his Houſe, as it is ſaid, v. 34. were baptized he and all his ſtraight way.

To which may be added the Apoſtolical Order in laying down the Principles of the Doctrine of Chriſt, viz. Firſt, Repentance from dead works. Secondly, Faith towards God. Thirdly, ly, The Doctrine of Baptiſmes, Heb. 6.12.

BedeBede. ſaith, That men were first to be inſtructed unto the Knowledge of the Truth, then to be baptized, as Chriſt hath taught, becauſe without Faith it p. 8was impoſſible to pleaſe God. Magdeb, Cent. 8. p. 220.

Eraſmus Eraſmusin his Paraphraſe upon 28. Math. obſerveth, That the Apoſtles were commanded firſt to teach, and then to Baptize. The Jews were brought by Ceremonies to the Knowledge of the Truth, but Chriſtians muſt learn first.

So that doth it not from hence neceſſarily follow, that if the Apoſtles only taught, that perſons ſhould be baptized after Repentance, and Faith, according to the Commiſſion, and that there is no inſtance to be found of any other teaching, that then ſuch ſhould be baptized, and no other. And for any to introduce another practice, it is not only contrary to Chriſts Commiſſion, but contradictious to the Apoſtles teachings.

p. 9CHAP. III. Wherein believers Baptiſme is proved the only Baptiſme from the example and practiſe of the primitive Saints. ACTS 2.41.

THen they that gladly received his Word were baptized.III. From the example of primative Saints.

Acts 8.12, But when they believed Philip Preaching the things concerning the Kingdom of God, and the name of Jeſus Chriſt, they were baptized both Men and Women, Verſe 37.32. And Philip ſaid, if thou believeſt with all thy Heart, thou mayſt. And he anſwered and ſaid, I believe that Ieſus Chriſt is the Son of God. And he commanded the Chariot to ſtand ſtill, and they went down both into the Water, both Philip and the Eunuch, and he baptized him.

Acts 18 8. And Criſpus the chief Ruler of the Synagogue believed on the Lord with all his Houſe, and many of the Corinthians hearing believed, and were baptized.

p. 10Acts 22.14. And Ananias ſaid unto Paul, the God of our fathers hath choſen thee, that thou ſhouldeſt know his will, and ſee the juſt fine, & ſhouldſt hear the voice of his mouth. And now why tarrieſt thou? Ariſe, and be baptized, and waſh away thy ſins, calling on the name of the Lord, Acts 9.18. And he aroſ… forthwith and was baptiqed.

Which is alſo confirmed by the following Teſtimonies.

LutherLuther. de Sacrament. Tom. 3. fol. 168. ſaith, That in times paſt it was thus, that the Sacrament of Baptiſme was adminiſtred to none, except it were to thoſe, that acknowledged and confeſſed their faith, and know how to rehearſe the ſame, and that it was neceſſary to be done, becauſe the Sacrament was conſtituted externally to be uſed, that the faith be confeſt and made known to the Church

Bulling.Bullinger in his Houſe-book 48. Sermon, Baptiſme (ſaith he) hath no preſcribed time by the Lord, and therefore it is left to the free choice of the faithfull.

Thoſe that believed at the Preaching of Peter upon the day of Pentecoſt, as alſo the Eunuch, whom Philip baptized. Cornelius the Captain, Paul p. 11the Apoſtle at Damaſcus, Lydia the ſeller of Purple, a Woman that feared God, the Keeper of the Priſon at Philippi, and other more as well Women as Men, ſo ſoon as they tasted the gifts of Chriſt, and believed his Word, preſently deſired to be baptized.

Mr. Baxter further in his 16. Mr. Bax.Argument againſt Mr. Blake in the aforeſaid 2d. Diſputation, P. 149. (ſaith moſt ſignificantly) If there can be no example given in Scripture of any one, that was baptized without the profeſſion of a ſaving Faith, nor any precept for ſo doing, then muſt we not baptize any without it.

But the Antecedent is true, therefore ſo is the Conſequent. In proof whereof he produces the ſeveral Scripture examples of Perſons that were baptized, which (ſaith he) might afford us ſo many ſeveral Arguments, but I ſhall put them together, viz.

First, John, as I have ſhewed you, required the profeſſion of true Repentance, and that his Baptiſme was for the remiſſion of ſin.

Secondly, when Chriſt layeth down the Apoſtolical Commiſſion, the Nature and Order of the Apoſtles work, is p. 12firſt to make them Diſciples, and then to Baptize them into the name of the Father, Son, and Holy Ghoſt, as before.

That it was ſaving Faith that was required of the Jews, Jews.and profeſſed by them (Acts 2.38.) is plain in the Text.

The Samaritans Samaritans.believed, and had great Joy, and were baptized into the name of Jeſus Chriſt, Acts 8.12. whereby it appeareth, that it was both the Ʋnderſtanding and Will that were both changed, and that they had the profeſſion even of a ſaving Faith, yea, even Simon himſelf, 37. v.

The Condition upon which the Eunuch Eunuch.must be baptized was, if he believed with all his Heart, which he profeſſed to do, and that was the Evidence Philip expected.

Paul Paul.was baptized after true converſion, Acts 9.18.

The Holy Ghoſt fell on the Gentiles before they were baptized, Acts 10.44.

Lydia.Lydias Heart was opened before ſhe was baptized, and ſhe was one the Apoſtles judged faithful to the Lord, and offered to them the Evidence of her faith, Acts 16.30.

p. 13The example alſo of the Jaylor Jaylor.is very full to the reſolution of the Queſtion in hand. He firſt asketh, Wrat he ſhall do to be ſaved; The Apoſtle anſwereth him, Believe in the Lord Jeſus, and thou ſhalt be ſaved, and thy Houſe. So that it was a ſaving ſaith that is here mentioned. He rejoyced and believed with all his Houſe, and was baptized the ſame hour of the night, or ſtraight way.

Criſpus Criſpus.the chief Ruler of the Synagogue, believed on the Lord with all his Houſe.

And many of the Chrinthians hearing, Corinth.believed, and were baptized, Acts 18.8.

Philip Philip.in Acts 8.37. is determining a Queſtion, and giveth this in as the deciſion? If thou believeſt with all thy Heart, thou mayſt. And to ſay that this is but de Bone eſſe, meaning that it includes not the Negative, otherwiſe thou mayſt not, is to make Philip to have deluded, and not decided, or reſolved.

In a word; (ſaith he) I know of no one word in Scripture that giveth us the leaſt intimation, that ever man was baptized without the profeſſion of a ſaving Faith.

p. 14Thus Fa… Mr. Baxter, who to ſave us the labour, hath himſelf (you ſee) given ſuch an exact Catalogue of the Examples of the baptized in the Scripture, among whom (as he ſo well obſerves) there is not one to be found, that anſwered not Chriſts Commiſſion, and the Apoſtles Precept in a profeſſed Faith and Repentance: But 'tis ſaid, he mentions only ſuch as were baptized aged. That is very true, and the reaſon is; becauſe the Scripture affords examples of none other as he confeſſeth.

But Secondly, By his own grant in the words beforegoing. If Philips anſwer was deciſive, and not deluſive, all others are excluded. And that none but ſuch as are capable to give ſome demonſtration, that they believe with all their Heart, ought to be admitted to Baptiſm.

p. 15CHAP. IV. Wherein believers are proved to be the only ſubjects of Baptiſme,IV. From the Spiritual ends of the Ordinance. from the Spiritual ends of the Ordinance.

THe firſt End or Uſe we ſhall ment on, is,1. To be a Sign of the Myſteries the Goſpe… that the Baptized might have that repreſented in a Sign or Figure, and preacht to his Eye in the Ordinance which had been preacht to his Ear and Heart by the Word and Spirit of God, reſpecting the whole Myſtery of the Goſpel, and his Duty and Obligation therein? A Sign being, as Paraeus obſerveth, ſome outward thing appearing to the Senſe, through which ſome inward thing is at the ſame time apprehended by the Ʋnderſtanding. Therefore he calls the Sacraments, Signa in oculos incurrentia.

And therefore Mr. Perk…ns ſaith, That the Preaching of the Word, and the Adminiſtration of the Sacraments are all one in ſubſtance; for in the one the witneſs of God is ſeen, and in the other heard. Caſe Conſ. p. 177.

p. 16And ſome do call them Hieroglyphicks, viz. Such viſible Repreſentations of things, as the Egyptians uſed to teach and inſtruct by.

Which therefore calls for Underſtanding and Judgment, and Senſes to be exerciſed in all that partake thereof, otherwiſe the action will be wholly inſignificant, & therefore for any to carry a poor Ignorant Babe to the Ordinance of Baptiſme, is as much as if you ſhould carry it to hear a Sermon, which would be as ſignificat, as if you ſhould repreſent ſome goodly Shew to a Blind man, or inſtruct a ſtock or a ſtone.2. To witneſs Repentance.

The ſecond …nd that we ſhall mention, is, that the party Baptized might thereby witneſs his Repentance, Mat. 3.11.3, 6. Act. 2. called therefore The Baptiſme of Repentance, Mark 1. To which whoever offered themſelves, were to bring forth fruits meet for Repentance, and amendment of Life.

Mr. Bax.For which we are beholding to Mr. Baxter for very convincing Arguments, upon his firſt Argument with Mr. Blake in the fore mentioned Book, viz, wherein he doth poſitively affirm, that we muſt not Baptize any without the profeſſion of true Repentance, which he proves thus.

p. 17Firſt Argument. If John Baptiſt required the profeſſion of true Repentance before he would baptize them; then ſo muſt we; but John did ſo; therefore the third Conſequence is clear. The Antecedent I prove from Mark 1.3, 4. He Preach'd the Baptiſme of Repentance unto Remiſſion of ſins, and doubtleſs that Repentance (ſaith he) which is to Remiſſion of ſins, is true ſpecial Repentance.

Second Argument. If Jeſus Chriſt hath by Scripture, Precept and Example directed us to baptize thoſe that profeſs true Repentance, and no other, then we muſt baptize them, and no othe…. But the Antecedent is true, ſo therefore is the Conſequent, which is fully made good from Mat. 4.17. Mark 1.15, & 16, 12. Acts 17.30. Luke 24.47. Where Chriſt himſelf did, and ſent forth his Diſciples a…ſo to Preach Repentance to prepare them for Baptiſm, which afterwards followed, as Mat. 3.11, Mark 1.8. Luke 3.16. Acts 2.37, 38, 41.

Third Argument. If they that profeſs to be buried with Christ in Baptiſme, and to riſe again, do profeſs true Repentance, &c. But all that are Baptized muſt do ſo, &c. Coloſ. 2.11, 12, 13 Rom. 6. 4, 5. Then in further Conficmation he Quotes.

p. 18BullingerBullinger upon Acts 2.38. Who ſaith, To be Baptized in the name of the Lord Jeſus Chriſt, is by the Sign of Baptiſm to teſtifie, that we do believe in Chriſt for the Rimiſſion of ſins. Firſt mark, it is not only an engagemenent to believe hereafter, but the profeſſion of a preſent Faith. Secondly, And that not a common Faith, but that which hath Remiſſion of ſins. Thirdly, and this was not an accidental ſeparable uſe of Baptiſme, but the very expoſition of, to be baptized in the name of the Lord Jeſus Chriſt.

A Third End of …aptiſme is to evidence preſent regeneration,3. End to evidence preſent Regeneration. whereof it is a lively Sign or …ymbol. Regeneration being called in alluſion to it, The waſhing of Regeneration, Tit. 3.5. And a being born of Water and of the Spirit, John 3. Which is ſo eſſential to the Ordinance, that if that thing ſignifie… thereby be wanting, the Sign only will be very ineffectual, and inſignificant… As,

D. TaylorDr. Taylor late Biſhop of Down, very elegantly faith it in his Plea for th… Baptiſts, lib. of Proph. p. 242. This indeed is truly to be baptized, whe… it is both in the Symbol, and in the Myſtery. p. 19Whatſoever is leſs then this, is but the Symbol only, a meer Ceremony, an opus operatum, a dead Letter, an empty ſhadow, an Inſtrument without an Agent to manage, or force to actuate it. And to the ſame purpoſe you have,

Mr. Baxter in his 10 Argument p. 117, 118.Mr. Bax. Chriſt hath inſtituted no Baptiſm, but what is to be a Sign of preſent Regeneration: But to men that profeſs not a juſtifying Faith, it cannot be adminiſtred, as a Sign of preſent Regeneration. Therefore he hath inſtituted no Baptiſme to be admininiſtred to ſuch.

The Major is plain, ſaith he, in John 3.5. Except a man be born of Water and tho Spirit, he cannot enter into the Kingdom of God And ſo in Tit. 3.5. Where it is called The Laver of Regeneration,

And what can be a fuller grant, that Infants Baptiſme is neitheir ſignificant, nor any Inſtitution of Chriſt, then what theſe two learned men have here given us?

4th. End is ſignally to repreſent the Covenant and Promiſe,4. End ſignally to repreſent the Covenant on mans part that the Believer enters into hereby, viz. to dye p. 20to ſin, and live to Chriſt in new Obedience, by that Figurative Death and Reſurrection, in being dipprd in Water, and by ſo going down under, and riſing up out of the water, he is ſaid to be buried, and to riſe with Chriſt, to be planted into the likeneſs of his Death and Reſureection, to dye and live with Chriſt by Morti…ation and Vivification To which purpoſe you have

Mr. Perkins very ſignificant, viz. The Action of the party baptized is a certain ſtipulation, or Obligattion, whereby he bindeth himſelf to give Homage to the Father, Son and Holy Ghoſt. This Homage ſtandeth in Faith, wherereby all the promiſes of God are believed, and in obedience to all his Commanaments. The Sign of this Obligation is, that the party baptized willingly yield himſelf to be waſhed with Water? and alſo you have

Mr. Baxt.Mr. Baxter very fully upon his Thir… Argument to Mr. Blake, viz. It is o… the instituted Nature of Baptiſme to b… in general a profeſſing ſign for the preſent as well as an engaging ſign for the future

For first the Miniſter doth baptiz… into the name of the Father, Son an… Holy Ghoſt, and the party doth conſen… p. 21thereto; Firſt voluntarily offering himſelf to Baptiſme; And ſecondly voluntarily receiving that Baptiſm: And his offer of himſelf here goeth before the Miniſters baptizing of him, and his reception of that Baptiſme is eſſential to it: So that Baptiſme eſſentially containeth on his part a ſignal profeſſion of conſent, to that which is meant in the form uſed by the Miniſter; [viz. I Baptize thee in the name, &c.] So that it is a moſt clear caſe, that Baptiſme as Baptiſme according to its instituted nature and uſe, doth contain the perſons actual ſignal profeſſion of preſent aſſent to the Goſpel, and acceptance of God, the Father Son, and Holy Ghoſt, as there in offered; and anactual ſignal profeſſion that we there preſently conſecrate, devote, and dedicate our ſelves to God the Father, Son and Holy Ghoſt in the aforeſaid Relations.

Secondly another part of Baptiſme is the Miniſters waſhing the perſon; and the perſon firſt offering himſelf to be waſhed, and after actually receiving it, doth hereby ſignally profeſs his conſent. Now this waſhing doth eſſentially ſignifie our waſhing from our former filth of ſin, together with the guilt, our putting away the old man, which is corrupt according p. 22to our deceitful luſts, being buried with Chriſt? for all that are baptized muſt profeſs to be buried with him; and to riſe again ſignifieth a being dead to ſin, and alive to God to newneſs of life, and not only an engagement of this for the future, but a profeſſion alſo of it at preſent, which is made good from Col 2.11, 12, 13. Rom. 6.4, 5, 6, 7, 8, 11. Yea he that readeth the whole Chapter with judgment & impartiality will ſoon diſcern, that true Repentance, & abrenuntiation of the ſervice of ſin was to be profeſſed by all that would be baptized, and thereupon they ſealed their own profeſſion and Covenant by the reception of Baptiſme, as Chriſt ſealed his part by the actual baptizing of them

Dr. Tayl.Concerning which you have Dr. Taylor very excellently, Page 243. Baptiſme (ſaith he) is never propounded, mentioned, or enjoyned as a means of Remiſſion of ſins, or of Eternal Life, but ſomething of duty, choiſe and …anctity, is joyned with it in order to the production of the end ſo mentioned Know ye not, that as many as are baptized into Chriſt, are baptized into his Death? There is the Myſtery and Symbol together, and declar'd to be perpetually united. All p. 23of us who were baptized into the one, were baptized into the other; not only into the Name of Chriſt, but into his Death alſo; But the meaning of this, as it is explained in the following words of St. Paul, makes much for our purpoſe. For to be bapitzed into his Death, ſignifies to be buried with him in Baptiſme; That as Chriſt roſe from the Dead, we alſo ſhould walk in newneſs of Life; that is the full Myſtery of Baptiſme. For being baptized into his Death, or (which is all one in the next words) into the likeneſs of his Death, cannot go alone, if we be ſo planted into Chriſt, we ſhall be partakers of his Reſurrection, and that is not inſtanced in preciſe reward, but in exact duty; for all this is nothing but Crucifixion of the old man, and destroying of the body of ſin, that we no longer ſerve ſin.

And therefore it is, that Baptiſme is called, The anſwer of a good Conſcience towards God, 1 Pet. 3.21. Which can by no means be applied to the Infant. And thereupon Dr Taylor again p. 244. That Baptiſme which ſaveth us, is not not only the waſhing with Water, of which only Children are capable; but the anſwer of a good Conſcience towards God, of p. 24which they are not capable till the uſe of Reaſon, till they know to refuſe the evil, and chooſe the good.

Mr. Bax.And Mr. Baxter very fully p. 156. If (ſaith he) according to the inſtitution, the anſwer of a good Conſcience muſt be joyned with Baptiſme, for the attaining of its end, then we muſt admit of none that profeſs not the anſwer of a good Conſcience; but the former (ſaith he) is certain from the Text; for Baptiſme is ſaid to ſave; that is its appointed Ʋſe; yet not the External waſhing, but the Anſwer of a good Conſcience doth it. Therefore this is of a neceſſary injunction, and without it Baptiſme cannot attain its Ends: But it is to be adminiſtred, and received only in order to the attainment of its End; and theerefore never in a way, by which the end is apparently not attainable. What the anſwer of a good Conſcience is, the common Expoſitions fully confirm, as I maintain.

The Aſſemblies Annotations (ſaith he) recite both thus, viz. By the Anſwer of a good Conſcience, we may understand that unfeigned Faith, whereof they made confeſſion at their Baptiſme, and whereby their Conſciences were purified, and whereby they received the Remiſſion of their ſins.

p. 25The Fifth End of Baptiſme is to be a Sign to the Believer of the Covenant on Gods part of waſhing away his ſins by the Blood of Chriſt,Fifth end to be a ſign of the Covenant on Gods part. to give Spiritual Life and Salvation, Act. 2.32, 3.3. Act. 22.16. 1 Pet. 3 21.

To which truth Mr. Perkins ſets his Seal.Mr. Perk. We ſee (ſaith he) what is done in Baptiſme, the Covenant of Grace is ſolemnized between God and the Party baptized; and in this Covenant ſomething belongs to God, and ſomething to the Party baptized.

And Bullinger Bullingerupon Act. 2.38. That Baptiſme is an Agréement or Covenant of Grace which Chriſt enters into with us, when we are baptized, as well as a profeſſing ſign of our true Repentance.

A Sixth End is,Si…th end to repreſent the union betwixt Chriſt & the Believer. That it might be a ſignal Repreſentation of a Believers union with Chriſt, called therefore a being baptized into Chriſt, and a putting on of Chriſt figured out by ſuch an Union and Conjunction with the Element, as imports a being born thereof, and and being clothed therewith.

Ʋpon which (ſaith Dr. Taylor) Whoever are baptized into Chriſt, Dr. Tayl.have put on Chriſt, have put on the p. 26new man. This whole Argument is the very words of St. Paul; The Major propoſition is Dogmatically determined, Gal. 3.24. The Minor in Eph. 4.24. The Concluſion then is obvious, that they who are not formed in Righteouſneſs, and Holineſs and Truth. (They who remaining in their i…capacities, cannot walk in newneſs of Life, they have not been baptized into Chriſt; and then they have but one Member of the diſtinction uſed by St. Peter; they have that Baptiſme, which is the putting away the filth of the Fleſh; but they have not that Baptiſme, which is the Anſwer of a good Conſcience towards God, which is the only Baptiſme, that ſaveth. And this, ſaith he, is the Caſe of Children.

Mr Bax.And to this purpoſe alſo Mr. Baxter again p. 98. If it be the appointed uſe of all Chriſtian Baptiſme to ſolemnize our Marriage with Chriſt, or to Seal or confirm our Ʋnion with him, or ingrafting into him, then muſt we baptize none that profeſs not iuſtifying …aith, becauſe this is neceſſarily prerequiſite, and no other can pretend to union Marriage, or ingrafting into Chriſt.

p. 27Both the Antecedent and the Conſequent are evident in Gal. 3 27, 28, 29. For as many of you, as have been baptized into Chriſt, have put on Christ, ye are all one in Chriſt Jeſus; and if ye be Chriſts, then are ye Abrahams ſeed, and Heirs according to Promiſe. Here we ſee, that it is not an accidental or ſeparable thing for Baptiſme to be our Viſible entrance into Chriſt, Our putting him on, Our admittance by ſolemnization into the State of Gods Children, and Heirs according to Promiſe. For (as all own) if we be truly baptized, we are baptized into Chriſt, then are we Chriſts, and have put on Chriſt, and are all one in Chriſt, and Abrahams Seed according to Promiſe.

A ſeventh End of Baptiſme is,Seventh End entrance into the Viſible Church. that the Baptized perſon may orderly thereby have an entrance into the viſible Church, and have a right given him to partake of all the Ordinances and Priviledges thereof. For as Circumciſion of old was the viſible door of entrance into the Old teſtament-church, and ſo eſſentially neceſſary thereto, that without it none were eſteemed either Church Members, or were to Partake p. 28either of the Paſſover, or of any of the Priviledges thereof, all without, being called the Uncircumciſion: So alſo was Baptiſme ſuch a Door, and Viſible entrance into the New-teſtament-church, that none were eſteemed Members thereof, or did partake of its Ordinances before they were baptized, being ſo Gods Hedge and Boundary, that others were eſteemed without: And therefore as Chriſt had laid down the Order in the Commiſſion, firſt to teach, then to Baptize, and then to teach them all things, viz. in the place of teaching his School or Church. So did they practice accordingly, as we read Act: 2.41, 42. Where after Peter had taught them, it is ſaid, That they who gladly received his Word, were bapt zed, and the ſame day there was added unto them 3000. Souls, and they continued ſtedfaſtly in the Apoſtles Doctrine & fellowſhip, and breaking of Bread and Prayer: So that after Baptiſme, not before, the Believers were ſaid to enjoy, and partake of all the Church Priviledges, And which is Chriſts directory and Standard for Rule and Order to the end of the world. The Church of Corinth were ſaid 1 Cor. 11.2. to p. 29have kept the Ordinances, as they were delivered to them. And it was the Apoſtles joy and rejoycing to ſee the Order and Faith of the Saints, Col. 2.5.

And therefore it is ſaid 1 Cor. 12.13. That by one Spirit we are all baptized into one body, whether we be Jews or Gentiles, Bond or Free, and have been all made to drink into one Spirit, viz.

The ſame Spirit of Faith, Regeneration and Holyneſs, which gives right to Baptiſme, orderly lets into the Body and Church, and ſo admits alſo unto the Supper, which is the received ſenſe of moſt interpreters upon the place.

And by this Order believers were ſaid to be baptized into Chriſt, and to be implanted together with him, Rom. 6 3 Gal 3.27.

For as publick Officers are inveſted into their truſt by ſome external ſolemnity, that paſſeth upon them at the time of their inſtallment: And as the Husband and Wife enter into their Relation by ſome ſolemn act done at the time of their Marriage. Or as a Corporation by ſome publick act done, doth receive its Members at their Enfranchiſement; p. 30Even ſo according to the import of theſe Scriptures mentioned, do Men and Women receive that Relative being, which they have in Chriſt, and as Viſible Members of that Spiritual …orporation, wherein Chriſt is Head and Chief, from that ſolemn act of being baptized into him.

And as the Officer is not inveſted with his Authority: Or Husband and Wife with that Power over each others Bodies, (as 1 Cor. 7.4.) nor any Members with the Immunities of the Corporation by any prequalifications, or actions preparatory thereto, … that be acted and done by way of Solemnity, which immediately inveſts them with their ſeveral Reſpect… and Capacities. In like manner m…n are to …e eſteemed capable of thoſe priviledges, which viſibly do belong to the body of the Church, upon the account of any precedaneous Qualification or Action whatſoever, until firſt they have paſt through thoſe ſpiritual ſolemnities in Baptiſme, upon which they are inveſted with the denomination and viſible priviledges, which belong in common to the Members of Chriſts Myſtical body.

p. 31Which Order of Chriſt hath had ſuch a ſanction upon it, that all, or for the moſt part all, that have profeſt Chriſtianity, whether Papiſts, Prelatiſts, Presbyterians, or Independents have owned the ſame, not communicating in the Supper with any they judged unbaptized.

In a word, Baptiſme hath been called of old amongſt the Ancients, and not without Reaſon, Janna Sacramentorum, the Gate of the Sacraments, whereof they gave this Reaſon.

In all reſpects the Order of the Myſtery is kept, that firſt by Remiſſion of ſins a Medicine be prepared for their wounds, and then the Nouriſhment of the Heavenly Table be added. Ambroſe.Ambroſe

Which Truth is further witneſſed unto and confirmed by the following Teſtimonies, viz.

Justin Martyr, Juſtin Martyr.in ſecunda Apologiâ pro Chriſtianis; ſpeaking of the Lords Supper, to which the new baptized perſon is admitted, ſaith, This food we call the Euchariſt, to which no man is admitted, but only he that believeth the truth of our Doctrine, being waſhed in the Laver of Regeneration for Remiſſion of ſins, &c.

p. 32Ʋrſinus Ʋrſinus.in his Catechiſme; Baptiſme is a Sacrament of entrance into the Church, whence it cometh, that the Supper is preſented to none, except firſt baptized.

The Aſſemblies Catechiſme. …ſſem…lies Catechiſme.Baptiſme (ſay they) is a Sacrament of the New Testament, ordained by Jeſus Chri…t, not only for the ſolemn admiſſion of the party baptized into the Viſibit Church: But &c.

Mr. Bax.Mr. Baxter in his plain Scripture proof, p. 24. As a Souldier before Liſting, and a King before Crowning and taking his Oath; ſo are we Church-Members before Baptiſme: But as every one that muſt …e admitted ſolemnly into the Army, muſt be admitted by Liſting, as the ſolemn engaging ſign: So every one that hath right to be ſolemnly admitted into the Viſible Church muſt ordinarily be admitted by Baptiſme; proved thus.

If we have neither Precept nor Example in Scripture, ſince Christ ordained Baptiſme, of any other way of admiting Viſible Members, but only by Baptiſme; then all that muſt be admitted Viſible Members, muſt ordinarily be baptized.

p. 33But ſince Baptiſme was inſtituted, we have no Precept or Example of admitting Viſible Members any other way, but conſtant Precept, and Example for admittance this way.

Therefore all that muſt be admitted Viſible Members, muſt be baptized.

I know not (ſaith he) what in ſhew of Reaſon can be ſaid to this by thoſe that renounce not Scripture. For what man dare go in a way that hath neither Precept nor Example to warrant it from a way that hath a full current of both. Yet they that will admit Members into the Church without Baptiſme, do ſo.

I had thought to have been larger upon this Point, and intended particularly to have anſwer…d a late piece of Mr. …unions in contradiction hereto: But …eing ſo well replyed to by Mr. Paul, in his ſerious Reflections ſo lately Printed; I ſhall ſay thereto little more, then what you find in the Sixth Chapter, reſpecting the conſtitution of the Primative Churches.

Now may it not be referred to the Judgment and Conſcience of the conſiderate Impartial Reader, whether any p. 34but the believer can poſſibly reach, or attain theſe Spiritual ends mentioned? and how capable poor ignorant Babes are to anſwer any of them? and whether it is not contradictious to common ſence and Experience for any to aſſert it? For what Repentance or Faith are they capable to profeſs? What preſent Regeneration can they evidence; What Teſtimony of a good Conſcience can they give in ſtriking, or keeping Covenant with God herein? And how can they embrace, or improve the Covenant on Gods part for Pardon, Purging, Juſtification, Sanctification, and Salvation?

And therefore is Mr. Faxter forced to confeſs in his plain Scripture proof, p. 301. That as to the Ends of Baptiſme they are rather to be fetched from the Aged, then Infants; and that becauſe the aged 1. are the moſt fully capable Subjects. 2. The moſt Excellent and Eminent Subjects. 3. Of whom the Scripture fully ſpeaks, &c. But on the contrary, as for Infants Baptiſme be acknowledgeth in the ſame place, that the Scripture ſpeaketh darkly of it: Yea, that it is ſo dark in the Scripture, that the Controverſy is thereby become p. 35not only hard, but ſo hard, as he ſaith, he finds it.

Wherein if he hath not ſaid more in a few words for the baptizing of Believers, and againſt that of Infants, then all his great book can anſwer: Let all the world judge, though he calls it in contradiction hereto, plain Scripture Proof for Infants Church-Memberſhip and Baptiſme.

CHAP. V. Wherein the Baptiſme of believers is proved to be the only Baptiſme from the New-teſtament-diſpenſation, ſo differing from that of the old.

THe Old Teſtament Church,Fifthly, from the new Teſtament Diſpenſation. we find, was national, conſiſting of the Natural and Fleſhly Seed of Abraham: Therefore were Infants by the Ordinance of Circumciſion added thereto: Wherein they had a worldly Sanctuary, Carnal Ordinances, a Temporary Prieſthood, and multitude of Ceremonies.

p. 36The New-teſtament-church was by Chriſts appointment to be a ſeparated people out of the Nations conſiſting only of the Spiritual Seed of Abraham; and therefore believers upon profeſſion of Faith by the Ordinance of Baptiſme were added thereto, Acts 2.31, 1 Cor. 12.13. Wherein a… in the Spiritual houſe, the true Tabernacle, they partake of Spiritual Ordinances in Communion of Spiritual Members: And by an unchangeable Prieſthood do offer Spiritual Sacrifices, and Worſhip God, as true Wroſhippers in Spirit and Truth.

And therefore upon this change you have John Baptiſt diſcharging that Priviledge, (of Abrahams natural Seed) that admitted into the old Church, from any ſuch Rite in the new, Mat. 3.9, &c. telling them in expreſs terms, That now in Goſpel dayes they muſt not ſay within themſelves, That they have Abraham for their Father, viz. That they are the Children of a godly Parent, No, that which m…ght have ſerved turn under Moſes, will not a vail, nor muſt not be admitted now under Chriſt. Nothing now but fruits meet for Repentance give right to p. 37the Bap…iſme of Repentance; and nothing ſhort of the Spirits birth can orderly admit to Water-birth and Spiritual Ordinances. And the Genuine Reaſon Chriſt himſelf gave to that Doctor in Iſrael; (though yet, it ſeems, ignorant of the Myſtery of the new birth, which only gives the right of admiſſion into the New teſtament church) Becauſe (ſaith he) that which is born of the fleſh, is but fleſh; Regeneration being not entailed to Generation.

To which purpoſe therefore Dr. Owen Dr. Owen.very excellently in his Catechiſme about Government, p. 106. Our Lord Jeſus Chriſt hath laid down (ſaith he) as an Everlaſting Rule, that unleſs a man be born again, he cannot enter into the Kingdom of God, John 3.3. Requiring Regeneration as an indiſpenſible condition in a Member of his Church, a Subject of his Kingdom: for his Temple is now to be built of Living Stones, 1 Pet. 2.5. Men Spiritually and ſavingly quickned from their death in ſin, and by the Holy Ghoſt (whereof they are partakers) made a meet habitation for God, Eph. 2 21 22 1 Cor. 3.16. 2 Cor. 6.16. Which receiving Vital ſupplies from Chriſt its p. 38Head increaſeth in faith and holineſs, edifying it ſelf in love. Thus far the Doctor.

Under the Law, Ceremony, Shadow, Letter, and Carnal Seed ſuited to Carnal Ordinances: But when the ſubſtance and Spirit was come, (under the Goſpel) then only a ſpiritual Seed as moſt meet and ſuitable, muſt attend the ſpiritual Worſhip, and ſpiritual Ordinances.

Dr. Tayl.And herein doth Dr. Taylor very well accomodate this Truth, P. 242. They (ſaith he) that baptize Children, make Baptiſme to be wholly an outward Duty, a Work of the Law, a Carnal Ordinance, it makes us adhere to the Letter without regard of the Spirit, to be ſatisfyed with Shadows, to return to Bondage, to relinquiſh the myſteriouſneſs, the ſubſtance and spirituality of the Gospel, which Argument is of ſ… much the more conſideration; becauſ… under the Spiritual Covenant, or th… Goſpel of Grace, if the Myſtery go… not before the Symbol; (which doe… when the Symbols are conſignations o… Grace, as the Sacraments are) yet i… always accompanies it, but never follow… in order of time. And this is cle… p. 39in the perpetual Analogy of Holy Scripture.

CHAP. VI. Wherein Believers Baptiſme is confirmed to be the only true Baptiſme, from the conſtitution of the Primitive Churches, who were formed not of Ignorant Babes, but of profeſsing Men and Women, that upon Baptiſme were joyned together to obſerve all the Ordinances of Chriſt, which is alſo further evidenced by the Dedications of the Epiſtles to the Churches, as well as Contents of the ſame.

THe Truth whereof appears not only from the Order directed unto in Chriſts Commiſſion,6. From the conſtitution of the Primitive Churches which (as already obſerved) requires, that men be firſt taught in the Faith. 2. That then they be baptized into the Faith. And then thirdly, that they be edified or taught in the Faith, viz. in the p. 40place of teaching, the Church, or School of Chriſt. (The contemning which Order, as Mr. Baxter ſaith, is to contemn all Rules of Order.)

Sect. 1 But alſo from the pattern and example, the Apoſtles gave in obſervation of the aforeſaid direction in planting the New Teſtament Churches we read of. As firſt the Church of Jeruſalem.

Jeruſalem.Acts 2.41, 42. Then they that gladly received his Word were baptized, and the ſame day there were added to them 3000. Souls. (The (them) that they were added to, appear to be the Baptized Diſciples mentioned Acts. 1.15, 21, 22.) And ſo they continued in the Apoſtles Doctrine, fellowſhip, breaking of Bread, and Prayers. Where you have the order fully obſerved; 1. Receiving or believing the Word. 2. Baptizing. 3. Church fellowſhip in Doctrine, breaking Bread, and Prayer.

And ſo in like manner you will find the ſelf-ſame order was obſerved in all the Churches: As,

Secondly, The Church of Samaria.Samaria.

Acts 8.12. Where it is ſaid, that when the Samaritans believed Philp Preaching the things concerning the Kingdom of God, and the name of Jeſus, p. 41they were baptized both Men and Women, (but not a Word of Children)

Thirdly, The Church at Ceſarea.Ceſarea.

Acts 10 47, 48. Where Peter upon Cornelius and his Companies believing and receiving the Holy Spirit) ſaid, Can any man forbid Water, that theſe ſhould not be baptized, which have received the Holy Ghoſt, as well as We? And he commanded them to be baptized.

Fourthly, The Church of Philippi.Philippi.

Acts 16.14. It is ſaid, That Lydia a Worſhipper of God heard us, whoſe Heart the Lord opened, that ſhe attended unto the things that were spoken by Paul, and was baptized, and her houſhold.

And Verſe 32. They ſaid unto the Ialour, believe in the Lord Jeſus Chriſt, and thou ſhalt be ſaved: And they spake unto him the Word of the Lord, and to all that were in his houſe. 33. And he was baptized, he and all his ſtraightway. 34. …elieving in God with all his Houſe.

Where you have two Families bapti…ed, but no Child mentioned in either, but only ſuch, who were capable to hear p. 42the Word of the Lord, and to believe the ſame.

Fifthly, The Church at Coloſs.Coloſs.

Col. 2.10, 11, 12. Where the Apoſtle aſſerts, that that Church at Coloſs was buried with Chriſt in Baptiſme, wherein they were riſen with him, through the faith of the operation of God, who hath raiſed him from the dead.

Which cannot be truly ſaid of any but profeſſed believers.

Sixthly, Concerning the Church at Corinth, Corinth.it is ſaid.

Acts 18.18. And Criſp… the chief Ruler of the Synagogue believed on the Lord with all his Houſe, and that many of the Corinthians, hearing, believed, and were baptized; and in 1 Cor. 1.13. Paul tells the Church at Corinth, That they were not baptized in his name. And in 1 Cor. 12.13. That by one Spirit they were all baptized into one Body, viz. That they were joyned to the Church by baptiſme; of whom it is ſaid, 1 Cor. 14.2 That they kept the Ordinances, as they were delivered to them.

Seventhly, of the Church of Rome it is written.

p. 43Rom. 6.3. Know ye not that ſo many of us as were baptized into Jeſus Chriſt, were baptized into his Death. Therefore we are buried with him in Baptiſme into Death.

Eighthly, of the Church at Galatia.Galatia.

Gal. 3.26, 27. For ye are all the Children of God by Faith in Chriſt Jeſus. For as many of you as have been baptized into Chriſt, have put on Chriſt.

And laſtly, of the Church at Epheſus Epheſus.it is Recorded.

Acts 9.1, 2, 3. That Paul having paſt through the upper Coaſts, came to Epheſus, and finding Diſciples, ſaid unto them, Have you received the Spirit ſince you believed; and they ſaid, No &c. And he ſaid, unto what were you baptized, &c.

By which Scriptures it manifeſtly appeareth, that the New Teſtament Churches were formed only of baptized believers, wherein we neither find one Ignorant Babe, nor one unbaptized perſon a Member.

And that Infants have as little right to be admitted into the Church, and eſteemed Members thereof, or to partake of the ſpiritual Ordinances therein, as they have to that initiating Ordinance p. 44Baptiſme. It may further appear, if you do but conſider, how incongruous it is to Reaſon and ſenſe to imagine, that little Children are any way concerned as Church-Members, either in the Dedications of the Epiſtles ſent to the Churches, or in the Epiſtles themſelves.

Sect. 2 Firſt, In the Dedications and Directions of the Epiſtles; as firſt, that to the Church of Rome, Rom. 1.7. Directed to the beloved of God, called to be Saints, and whoſe Faith was ſpoken of through the whole world.

But can that be ſaid of any Infant?

And ſecondly thoſe Epiſtles to the Corinthians, are they not alſo directed to thoſe that are ſanctified in Chriſt Jeſus, called to be Saints, with all that in every place call upon the name of Jeſus Chriſt, our Lord and theirs, enriched with all utterance and Knowledge, &c.

But what Ignorant Babe could be concerned therein?

And thirdly, that Epiſtle written to the Church at Epheſus; Is it not to the Faithful in Chriſt, the choſen, adopted, p. 45abounding in Wiſdome and Prudence?

But what poor ſilly Babe could be intended thereby?

And Fourthly, In the Letter directed to the Church at Philippi. Is it not to all the Saints in Chriſts Jeſus, who have had their fellowſhip in the Goſpel from the firſt day till then? Philip. 1.1.

But how can that be ſaid of any Child.

And fifthly, thoſe Epiſtles inſcribed to the Church at Theſſalonica, were they not to ſuch as did abound in Love, Faith, Hope, Patience, that received the word in much affliction, and joy in the Holy Ghoſt, &c. 1 Theſ. 1. 2 Theſ. 1.3.

But what Patience, Love, or Hope can be attributed to ſilly Children.

And laſtly, thoſe ſeven Epiſtles written to the Aſian Churches, wherein ſeveral Graces are commended, and ſ ns reproved and threatned, and every one that had an Ear commanded to hear what the Spirit ſaid to theſe Churches.

But how could there be one Child concerned therein?

p. 46The Church of England Church of England.in their 19th. Article, do acknowledge, that the Viſible Church is a number of Chriſtians by profeſſion.

Dr. Owen gives a deſcription of a Goſpel-Church.Dr. Owen in his Catechiſme about New Teſtament Worſhip, P. 89. tells us, That a Goſpel-Church is a ſociety of Perſons called our of the World, or their Natural worldly ſtate by the adminiſtration of the Word and Spirit unto the obedience of the Faith, or the Knowledge and Worſhip of God in Chriſt joyned together in an Holy band, or by special agreement, for the exerciſe of the communion of Saints in the due obſervation of all the Ordinances of the Goſpel, Rom. 1.5, 6. 1 Cor. 1.2. 1 Cor. 14.15. Heb. 3.1. James 1.18. Rev. 1.20. 1 Pet. 2.5. Eph. 2.21, 22, 23. 2 Cor. 6.16, 17.

And again in Page 106. As the Apoſtles in their Writings do aſcribe unto all the Churches, and the Members of them, a Participation in this effectual Vocation, affirming, that they are Saints, Called, Sanctified, Iuſtified and Accepted with God in Chriſt; for which he again cites the foregoing Scriptures) ſo many of the Duties which are required of them in that Relation and condition p. 47are ſuch, as none can perform to the Glory of God, their own benefit, and the edification of others, (the …nds of all obedience) unleſs they are partakers of this effectual Calling, 1 Cor. 10.16, 17. 1 Cor. 12.12, Epheſ. 4.16.

Mr. Baxter in his 10th. Argument to Mr. Blake, Mr. …ax.hath theſe words very ſignificant to our purpoſe, viz. Paul calleth all the baptized Church of Corinth juſtified: None that profeſs not a juſtified Faith, are called juſtified, therefore none ſuch ſhould be baptized. The Major is proved out of 1 Cor. 6.11. Ye are Wa…hed, ye are Sanctified, ye are Iuſtified in the Name of the Lord Jeſus, and by the Spirit of our God.

To which he adds, I confeſs it is ſad, that good men ſhould be ſo unfaithfull to the Truth, which is ſo pretious, and is not their own, and which they ſhould do nothing againſt, but all they can for i….

Secondly,2. Nor in the Epiſtles themſelves. As Children are not concerned in the Dedications of the Epiſtles, ſo neither are they as Church-Members in the Epiſtles themſelves, as may appear by a few inſtances, to which you may abundantly add in your reading the Epiſtles.

p. 48The firſt we ſhall mention is that 1 Cor. 6.4.1 Cor. 6.41 Cor 6:4 If then you have Judgment of things pertaining to this Life, ſet them to judge that are leaſt eſteemed in the Church. And that he meant leaſt eſteemed for Wiſdom and Iudgment, the fifth Verſe explains.

But Infants of 8 or 10 dayes old can neither judge nor ſpeak, therefore we muſt neceſſarily conclude, there were no ſuch Members in the Church of Corinth.

2. Another you have in 1 Cor. 10.16, 17 compared with 11.28, 29. The Cup of bleſſing which webleſs is it not the Communion of the blood of Chriſt? And the bread which we break, is it not the Communion of the Body of Chriſt? For we being many are one Bread, and whoſoever doth eat and drink unworthily, ſhall be guilty of the body and blood of the Lord, and eateth and drinketh Damnation to himſelf, not diſcerning the Lords body, &c. But poor Ignorant Babes without underſtanding cannot poſſibly either examine themſelves, or have the leaſt diſcerning of the Lords body, whether conſidered as Symbolically or Myſtically repreſented in that Ordinance.

p. 49Therefore were none ſuch to be ſound in the Church at Corinth, nor in any other Goſpel-church, as Dr. Owen ſaith very well.

Dr. Owen Dr. Owenp. 103. As God hath appointed Saints to be the ſeal and ſubject of all his Ordinances, having granted the right of them to them alone, 1 Tim. 3.15. Inſtructing them with the exerciſe of that Authority, which he puts forth in the Rule of his Diſciples in this world: He hath alſo appointed the moſt holy inſtitution of his Supper to denote and expreſs that Ʋnion and Communion, which the Members of each of theſe Churches have by his Ordinance among themſelves, 1 Cor 10.7. The Cup of bleſſing which we bleſs, is it not the Communion of the blood of Chriſt? The bread which we break, is it not the Communion of the body of Chriſt? For we being many are one bread and one body, for we are all partakers of that one bread.

How conſonant, (by the way) and agreeable both to Rule, and Reaſon, and Righteouſneſs doth it appear to be, to admit men upon profeſſion of Faith to both Ordinances, keeping thereby the right Subjects, as well as to the due Order.

p. 50But how Childiſhly ridiculous it was in thoſe firſt inventers of Baptiſme for 600. years, ſo well to obſerve the Order, [viz. firſt to baptize and then to communicate] and yet ſo miſerably to miſs it in the Subjects, applying the Spiritual Ordinances to Ignorant Babes.

And how much worſe in the Proteſtant Reformers, that ſo lamentably miſs it both in the due Order, and right Subjects alſo.

Which the Prelate and Presbyter do in admitting Children to Baptiſme and Memberſhip, but not to the Supper?

And the Independent more in point of Order in admitting them to B…ptiſme, but neither to Memberſhip, nor the Supper.

A third obſerveable Paſſage we have in 1 Cor. 12 25, 26.1 Cor. 12.25, 26.1 Cor 12:251 Cor 12:26 Where the Apoſtle exhorts, That there be no Schiſme in the body, but that the Members ſhould have the ſame care one for another.

But how ridiculous would this be to be applied to a little Ignorant careleſs Infant.

A fourth conſiderable Inſtance may be fetcht from 1 Theſ. 5.2, 4.1 Theſ. 5.2, 4.1 Thess 5:21 Thess 5:4 Where the Apoſtle ſaith, That they all knew p. 51perfectly; that the Day of the Lord ſo cometh, as a Thief in the night. That he ſpeaks of all is evident verſe 4, 5. in theſe words. But ye, brethren are not in darkneſs, that that day ſhould overtake You, as a Thief; Ye are all the Children of the Day, and of the Light, &c.

But little Children that have no underſtanding, are no ſuch Children of the Light, as to know perfectly, or in part the coming of the Day of God; For they know nothing at all of it: therefore no ſuch Infants were Members of the Church at Theſſalonica.

And fifthly, another convincing Paſſage we have in Heb. 6.11, 12.Heb. 6.11, 12.Heb 6:11Heb 6:12 The Apoſtle thus exhorting; And we deſire, that every one of you do ſhew the ſame diligence to the full aſſurance of hope to the End, that ye be not ſlothfull, but of them, who through Faith, and Patience inherit the Promiſes.

But little Children can ſhew no ſuch diligence to the full aſſurance of hope to the end, neither can they ſhew ſuch diligence in following of them, who through Faith and Patience did inherit the Promiſes: For they have no underſtanding in Earthly things; p. 52How then can they underſtand Heavenly? John 3.12. Therefore no ſuch Babes were Church-members in the Church of the Hebrews.

And as a further proof againſt Infants Church-memberſhip,3. From the Characters Chriſt gives his Diſciples. we may add the Character Chriſt gives of his Diſciples, viz.

John 8.31, 32. Then ſaid Jeſus to thoſe Jews, which believed on him; If you continue in my Word, then are ye my Diſciples indeed, and ye ſhall know the Truth, and the Truth ſhall make you free.

And John 15.8. A new Commandment I give unto you, that you love one another, as I have loved you; That you alſo love one another: By this ſhall all men know that you are my Diſciples. And again.

John 15.1. Herein is my Father glorified, that you bear much Fruit; ſo ſhall you be my Diſciples.

And again, Luke 14.27. And whoſoever doth not bear his Croſs, and come after me cannot be my Diſciple

And Verſe 33. So likewiſe, whoſoever he be of you, that forſaketh p. 53not all that he hath, cannot be my Diſciple.

But how abſurd would it be to apply any of theſe Characters to little Ignorant Infants?

And laſtly, from that General Exhortation, that Chriſt gives to all his Diſciples, Mark 13.37. Watch and Pray always, that ye may be accounted worthy to eſcape all theſe things, and to ſtand before the Son of Man, and what I ſay unto you, I ſay unto all, Watch.

But how ridiculous would it be to include a little Babe herein?

Which Argument about Church-memberſhip, we ſhall conclude with thoſe full words of Dr. Owen Dr. Owenſo much to the purpoſe, P. 107. viz.

From all which it appears, who are the …ubject matter of theſe Churches of Chriſt, as alſo the means whereby they come to be ſo, namely, the Adminiſtration of the Spirit and Word of Chriſt. As alſo by the Gifts and Graces of the Spirit given to them, to make every one of them meet for, and uſeful in that place, which he holds in ſuch Churches, as the Apoſtle diſcourſeth at p. 54large, 1 Cor. 12.15, 16, 17, to 27. Col. 2.9. Epheſ. 4.16. It being manifest (ſaith he) that no Ordinance of Chriſt is appointed to be obſerved by his Diſciples; No Communication of Gifts of the Holy Ghoſt is promiſed to them; but with reſpect unto theſe Churches of his Inſtitution

p. 55CHAP. VII. Wherein there is an account of ſome eminent Witneſs, that hath been born to Believers Baptiſme, in a brief Hiſtory thereof; giving the Decrees of Councels, and the Opinions of the Learned, (through out the Centuries) with the neceſſity of Inſtructing and Catechiſing not only the Child…en of Pagans, bu… of the Chriſtians alſo in Order to it; with ſome rema…kable Inſtances of the Children of Christians no… Baptized till Aged, Collected …u… of ſeveral Authors, eſpecially the famous Magdiburgenſian Hiſtory.

CENTURY I.

NOt further to mention the Elders and Fathers of the firſt Century all of them ſo fully,VII. The Teſtimony of Learned men in all Ages witneſſing to it. (as you have heard) confirming and eſtabliſhing this great Truth; as Mathew, Mark, p. 56Luke, John, Paul, Peter, Barnabas, Timothy, Titus, Jude, &c. many of whoſe Authorities have been at large rehearſed; We ſhall proceed to give an Account here, of ſome Humane Authorities alſo, which we produce not for any Proof; but by way of Illuſtration on…y, and becauſe they may be of weight with ſome; and whereby it may be manifeſt, that not only Scripture Authority, but even Antiquity it ſelf, (which hath been ſo much boaſted of) is altogether for Believers, and not fo… Infants Baptiſme.

The Magdiburgenſes in their excellent Hiſtory, do tell us, that as to the buſineſs of Baptiſme in the firſt Century they find to have been after this manner, viz.

Firſt as to the Subjects of Baptiſme, The 1ſt. Subject of Baptiſmethey tell us, that in this Age they find they Baptized only the Adult or Aged, whether Iews or Gentiles, whereof they ſay we have inſtances in the 2.8.10.16.19. Chapters of the Acts; but as to the baptizing of Infants, they confeſs they read of no Example, Cent. 1. l. 2. 496.

Secondly, as to the Adminiſtrators The 2. Adminiſtrator.of Baptiſme, they ſay they find other p. 57Miniſters of the Church beſides the Apoſtles did baptize, which in after Ages came more eſpecially to be fixed upon Biſhops, though in Caſe of neceſſity, not only Lay-men, but Women alſo were admitted to adminiſter that Ordinance.

Thirdly,The 3. Place. As to the Place of Baptiſme, they find it was as occaſion offered, where Rivers and Fountains, and other coveniencies for baptizing were, and which was done as well privately, where only two Perſons, Philip and the Eunuch, were as in a great Congregation, Acts 2.

Neither do they find that the Water was in this Age firſt Conſecrated before baptiſme, which with ſo much Ceremony was after enjoyned to be in Fonts and Baptiſterious fixed in the Temples.

Fourthly,The 4. Time. As to the Time when it was to be done. They ſay they find to be as any fit ſeaſon, no certain Day or Feaſt being either by Chriſt or his Apoſtles, appropriated thereto, as after it was to Eaſter and Whitſen…ide,

Fifthly,The 5. Manner. As to the Manner of Baptizing; It was by Dipping or Plunging p. 58in the Water into the Name of the Father, Son, and Holy Ghoſt, which was (they ſay) ſo agreeable not only to the ſence of the Word, which ſignifies Immerſion in Water, but to the Allegory of Death, Burial, and Reſurrection, to which the Apoſtle ſo properly alludes, Rom. 6. Col. 2. As alſo to the many Places where it is uſed for the waſhing away of ſin, as 1 Pet. 3. Heb. 2.10 Eph. 5. Tit. 3. and in the 22. Acts, where they obſerve, that Ananias commands Paul to be Baptized, and to Waſh away his ſins, which ſaid Cuſtom of dipping the whole body in Water, was changed into ſprinkling a little Water in the Face.

The 6. CeremonySixthly, As to the Ceremonies, they tell us, the Parties Baptized did fréely come and offer themſelves, profeſſing their Faith, though not in any formal way of Confeſſion, which after was enjoyned, and that without any Goſſips or Sureties, to confeſs or undertake for them, which after was required, both for the Adult, as for the Infant, neither were there any giving of Names in Baptizing, no Excoriſmes, Chryſmes or Annointings, no Conſignations, p. 59Albes, Salt, Spittle, no Gifts given or received, no Confirmation or Biſhoping, no giving of Meats, Milk or Honey, all which were after introduced and enjoyned, as you'l hear Magdib. Cen. 1. l. 2. c. 6. p. 496. 497.

CENTURY II.

AS to Baptiſme in the ſecond Century, they ſay, Cent. 2. c. 6. p. 109. That it doth not appear by any app…oved Authors, that there was any mutation or variation from the former; and in Confirmation thereof, Quote what Iuſtin Martyr, Juſtin Martyr.ſaith in his ſecond Apology to Anto… Pius the Emperor. Which becauſe it is ſo conſiderab…e an Inſtance, I ſhall give it you at large, as I find it in the Apology it ſelf in the words that Mr, Baxter himſelf hath rendered it in his Saints Reſt, c. 8. Ser. 5. viz

I will declare unto you how we offer up our ſelves to God after that we are renowed through Chriſt Thoſe amongſt us that are Inſtructed in the Faith, and believe that which we teach them is p. 60true, being willing to live according to the ſame, we do admoniſh to faſt and pray for the forgiveneſs of ſins, and we alſo faſt and pray with them; And when they are brought by us into the Water, and there as we were new born, are they alſo by new birth renewed; and then in calling upon God the Father, the Lord Jeſus Chriſt, and the Holy Spirit, they are waſhed in Water. Then we bring the Perſon thus waſhed and inſtructed to the Brethren; (as they are called) where the Aſſemblies are, that we may pray both for our ſelves and the new illuminated Perſon, that we may be found by true Doctrine, and by good Works worthy obſervers and keepers of the Commandments, and that we may attain Eternal Life and Salvation. Then Bread and Wine being brought to the chief Brother, (ſo they call the chief Miniſter) he taketh it and offereth Praiſe and Thanksgiving to the Father, by the Name of the Son and Holy Spirit: And ſo awhile he celebrateth Thanksgiving; after Prayers and Thanksgiving, the whole Aſſembly ſaith, Amen.

Thanksgiving being ended by the Preſident, (or chief Guide) and the conſent of the whole People, the Deacons as p. 61we call them, do give to every one preſent, part of the Bread and Wine, over which Thanks was given, and they alſo ſuffer them to bring it to the abſent.

This Food we call the Euchariſt; to which no man is admitted, but only he that believeth the truth of the Doctrine, being waſhed in the Laver of Regeneration for Remiſſion of ſins, and that ſo liveth as Chriſt hath taught. And this, ſaith Mr. Baxter, is you ſee no new way.

This Juſtin Martyr is believed to have been converted to Chriſt within 30 years after the Apoſtle John, when it is credible alſo very many were living, who had been frequent Auditors of the Apoſtle, who was beheaded under Verus the Emperor.

Now they that ſhall conſider this deſcription he makes of the Chriſtian Baptiſme, and the manner that Chriſtians were admitted after it into the Churches of Chriſt in thoſe days, can hardly, I preſume, pick out any good warranty for Infants Church-memberſhip, or Baptiſme out of the ſame.

p. 62CENTURY III.

IN this Third Century, they ſay as to the Rites of Baptiſme in the Aſiatick Churches, they have no Teſtimony as to any Alteration; but concerning the Affrican Churches they give ſome account, and of the great corruptions creeping into the Church, reſpecting this Ord…nance of Baptiſme at leaſt in Opinion, (though as to practice, they ſay they cannot give any particular Inſtance) both as to ſubject, time, manner and ceremonies, Cent. 3. c. 6.123, 124, 125.

TertullThey tell us, That Tertullian in his Book de Baptiſmo, oppoſeth himſelf (by ſeveral Arguments at large, to ſome that aſſerted Infants Baptiſme, affirming, That the Adult were the only proper ſubjects of Baptiſme; becauſe, ſaith he, faſting confeſſion of ſins, prayer, profeſſion, renouncing the Devil and his Works is required from the Baptized.

Mr. Bax.Mr. Baxter is pleaſed to give us this farther account of Baptiſme in this Age, in his Saints Reſt, Part 1. c. 8. Sect. 5 in p. 63theſe words, viz. That Tertullian, Origen, and Cyprian, who lived, ſaith he, in the ſecond and third Centuries, do all of them affirm; that in the Primative times, none were bap…ized without an expreſs covenanting, wherein they renounced the World, Fleſh and Devil and ingaged themſelves to Chriſt, and promiſed to obey him.

And again he is pleaſed to tell us in his defence of the Principles of Love, P. 7. in theſe words. That he knew that in the days of Tertullian, Nazianzen and Auſtin, Men had liberty to be baptized, or to bring their Children, when, and at what age they pleaſed, and that none were forced to go againſt their Conſciences therein And that he knew not that our Rule or Religi…n is changed, or that we are grown any wiſer or …e… then they.

Euſebius EuſebiusLib. 6. Hiſt. Eccleſ. ſaith, That Origen was appointed by Demetrius, to be at Alexandria a Catichiſt, that is, a Teacher of thoſe that were Diſciples and Scholers in the faith, which Office before his time after the Apoſtles Plautius and Clemens did execute, whoſe Diſciples he ſaith were Plutarch, …erenus, Heraclus and Heron; and that a Woman p. 64after ſhe was Baptized with Water, was as a Martyr put to Death, and Baptized with fire for Chriſts ſake; after Origen, Heracles; and after him D…onyſius taught in the ſaid School of Alexandria thoſe that were to be instructed in the faith before Baptiſme. And again in Lib. 7. Chap. 8. There was with us a Brother which believed, who being preſent amongſt thoſe that were to be Baptized and heard how they were Queſtioned, and how they anſwered, came weeping to me, and deſired of me to be cleanſed, and waſhed by Chriſtian Baptiſme.

CENTURY IV.

IN this Age they tell us, That it was the Univerſal practice to Baptize the Adult upon profeſſion of Faith, and for which they give us ſeveral Authorities out of the learned Fathers and Councils at that time, ſome whereof you have as followeth.

Athan.Athanaſius contra Arianos. Our Saviour, ſaith he, did not ſlightly command to Baptize. For first of all he ſaid Teach, and then Baptize, that p. 65true Faith might come by teaching, and Baptiſme perfected by Faith.

HillaryHillary. Lib. 2. de Trinitate. The Lord hath commanded to baptize upon the Name of the Father, the Son, and the Holy Ghoſt, that is upon Confeſſion of the beginners, the only begotten, and him that was given And farther, the ſaid Hillary prayeth thus to God, O living Lord preſerve my Faith, and the Teſtimony of my Conſcience; ſo that I may always keep what I have confeſſed in the Sacrament of my Regeneration, when I was Baptized in the Name of the Father, Son, and Holy Spirit, namely, that I may worſhip thee O God our Father, with thy Son, and ſtir up thy Holy Spirit in me, which proceedeth or goeth out from thee.

And again ſaith, That all the Eaſtern Churches did only Baptize the Adult.

Baſil Baſil.contra Eunomium Lib. 3. Muſt the faithfull be ſealed with Baptiſme, Faith muſt needs precede and go before. And in his Exhortation to Baptiſme, ſaith, that none were to be baptized but the Catachumens, and thoſe that were duly instructed in the faith.

p. 66Gregory Nazian.Gregory Nazianzen in his Third Oration, ſaith, That the Baptized uſed in the first place to confeſs their Sins, and to renounce the Devil and all his Works before many Witneſſes. And again, That none were baptized of old, but they that did ſo confeſs their ſins, and how dangerous it was headily, and without due preparation to partake thereof.

He therefore adviſeth, That the Baptiſme of Infants be defer'd till they could give an Account of …hei… Faith, as Dr. Taylor, p 239.

AmbroſeAmbroſe ſaith in his Third Book de Sacramentis, c. 2. That the Baptized did not only make Confeſſion of his Faith, but was to deſire the ſame.

And in his Second Book de …piritu Sancto. In our Sacrament, ſaith he, there are three Queſtions propounded, and three Confeſſions made, without which none can be waſhed

Arno…iusArnobius in Pſ. 146 Thou art not firſt (ſaith he) baptized, and then beginnest firſt to affect and embrace the faith but when thou art to be baptized, thou ſignifieſt unto the Prieſt what thy deſire is, and makeſt thy confeſſion with thy mo…th.

p. 67JeromJerom. upon Matthew ſaith, The Lord commanded his Apoſtles, that they …ould firſt Inſtruct and Teach all Nations, and afterwards ſhould baptize thoſe that were inſtructed in the Myſteries of the Faith; for it cannot be, ſaith he, that the Body ſhould receive that Sacrament of Baptiſme, till the Soul have before received the true Faith.

JeromJerom. ſaith, That in the Eaſtern Churches, the Adul… were only Baptiz…d in his Epiſtle againſt the Errors of John of Jeruſalem. And again in his Epiſtle to Pamachius ſaith, That they are to be admitted to Baptiſme to whom it doth properly belong, viz. thoſe only who have been Inſtructed in the Faith.

Decrees of Councels.

IN the 4th. Council of Carthage it was determined,C. Carth. That whoever was to be baptized, ſhould give in his Name, and that then after due Examinations and Preparations Baptiſme was to be adminiſtred, Magd. Cent. 4 c. 6. 417.

p. 68C. Laodi.In the Council of Laodicea in their 46. Canon, it was determined, that the baptized ſhould Rehearſe the Articles of the Creed, Magd. Cent. 4. 418.

C. Neo.In the 6. Canon of the Council of Neoceſaria, It is ſaid, That Confeſſion and free choiſe was neceſſary to Baptiſme, Mag. Cent. 4. 616.

GrotiusGrotius. in his Annotations upon Mat. 19. ſaith. That the Canon of the Syn… of Neocaeſaria, held in the year 315. Determined, that a Woman with Child might be baptized, becauſe the Baptiſme reached not the fruit of the Womb; becauſe in the Confeſſion made in Baptiſme each ones own free choiſe is ſhewed; from which Canon, ſaith he, Balſamon and Zoncras do infer, that an Infant cannot be baptized, becauſe it hath no power to confeſs or chooſe the Divine Baptiſme.

Dr. TaylorDr. Tayl upon mentioning the Canon, p. 238. ſaith. It ſpeaks Reaſon, and it intimates a practice, which was abſolutely univerſal in the Church of interrogating the Catechemeni concerning the Articles of their Creed, which is one Argument, that either they did not admit Infants to Baptiſme, or that they did prevaricate p. 69egregiouſly in asking queſtions of them, who themſelves knew were not capable of giving anſwers.

And in farther aſſurance and confirmation of this great truth, you have moſt remarkable Inſtances of ſeveral of the Moſt eminent Perſons of this Century, that were not baptized till aged, though the Offspring of believing Parents; viz. Baſil, Gregory Nazianzen, Ambroſe, Chryſoſtome, Ierom, Auſtin, Nectarius, Conſtantine, Theodoſius, &c. and for proof whereof take the following Authorities.

Oſiander Cent 4. l. 3. c. 42. 371. Baſil baptized aged.ſaith, That Baſil the great Biſhop of Caeſaria, the Son of Baſil Biſhop of Niſen, and his Wife Eumele, whoſe Grandfather was a Martyr, under the perſecution of Maximinus, was tenderly educated like a ſecond Timothy under his gratious Mother, became a learned man, and great Preacher, and after Baptized in Jordan by Maximinus the Biſhop, as he ſaith, is declared by Vincentius in ſpeculo; and for which Story he alſo quotes Socrates, l. 4. c. 26. Sozam. l. 6. c. 34. Magd. Cent. 4. c. 10. p. 939.

p. 70Gregory Nazian. baptized after 20. years old.Oſiander Cent 4. l. 3. c. 43. p. 380. Tells us, That Gregory Nazianzen was the Son of Gregory Biſhop of Nazianzen, by his Wife Nonna, a very pious holy Woman, and inſtructed this her Son as Hannah of old did Samuel, who in the 20th. Year of his age was baptized.

Hugo Grotius Anot. in Mat. 19.14. ſaith, It was no ſmall Evidence that Baptiſme of Infants many hundred years was not ordinary in the Greek Church; becauſe not only Conſtantine the great,Constantine baptized aged. the Son of Helena, a zealous Chriſtian was not baptized till aged: But alſo Gregory Nazianzen, who was the Son of a Chriſtian Biſhop, and brought up long by him, was not baptized till he came to years; as is, ſaith he, related in his Life.

Paulinus in vita Ambroſi, ſaith, That Ambroſe, Ambroſe baptized after Biſhop of Milan.born of Chriſtian Parents, his fathers name was Ambroſe, and his Mothers Marcelina, remained inſtructed in the Faith unbaptized, till he was choſen Biſhop of Millan, as which time he received Baptiſme.

p. 71Hugo Grotius farther upon Mot. 19. Chr…ſoſt. Baptized at 21.tells us, That Chryſoſtome was born of Chriſtian Parents, and educated by Miletius a Biſhop, was not baptized till paſt 21. years; who adds farther, That many of the Greeks in every age unto this day, do keep the cuſtom of deferring the Baptiſme of little ones, till they could themſelves make a Confeſſion of their faith.

Eraſmus in Vita Hieronimi,Jerom Baptized in his 30. year. Teſtifies, That Jerom, born in the City of Strydon of Chriſtian Parents, and brought up in the Chriſtian Religion, was baptized at Rome in the 30th. year of his age.

Walafridus Strabo, who lived about 840. in his Book de Reb. Eccleſ Cap. 26. ſaith, That in the firſt times the Grace of Baptiſme was wont to be given to them only who were come to that integrity of mind and body, that they could know and underſtand what profit was to be gotten by Bap…i…me, what was to be confeſſed and believed, Auſtin Baptized about the 30th. year of his Age.what lastly was to be obſerved by them that are new born in Chriſt, and confirms it by Auſtins own Confeſſion of himſelf, continuing a Catachumenus, long afore Baptized: But afterwards Chriſtians p. 72underſtanding Original ſin, and leaſt their Children ſhould periſh without any means of Grace, had them, he ſaith, Baptized to the decree of the Council of Affrica, and then adds, how God-fathers and God-mothers were invented, and the ſuperſtitious and impious conſequent of it, &c.

Nauclerus Generat. 14. An. 391. ſaith, Auſtin the Son of the virtuous Monica, being inſtructed in the faith, was baptized when he was about 30. years of age.

Voſſins de Baptiſmo Pag. 106. ſaith, That Nectarius was made Biſhop of Conſtantinople before he was baptized.

Hiſtoria Tripartita Lib. 1. affirmeth, That Theodoſius the Emperor,Theodoſius baptized aged. born in Spain, his Parents being both Christians, was even from his youth inſtructed and educated in the faith, who falling ſick at Theſſalonica, was by Achalio baptized, and thereupon recovered of his ſickneſs.

Mounſieur Daille, the learned French man, a great ſearcher into Antiquity, in his Book called the Ʋſe of the fathers, ſaith, In ancient times they often deferred the Baptiſme of Infants; as appeareth p. 73by the Hiſtory of Conſtantine the great, Conſtantinus, Theodoſi…s, Valentinian, Gracian, and in St. Ambroſe, and alſo by the Orations of Greg. Nazianzen, and St. Baſil on this ſubject, and ſome of the Fathers have been of opinion, that it is ſit it ſhould be deferred; but whence is it, ſaith he, that the very mentioning hereof is ſcarce to be endured at this day, Lib. 2. P. 149.

Dr. FieldDr. Field. on the Church, P. 729. ſaith, That very many that were born of Chriſtian Parents, beſides thoſ that were converted from Paganiſme, put off their Baptiſme for a long time, inſomuch that many were made Biſhops before they were baptized.

Beatus RhenanusB. Rhen. in Anot. ſup. Tert. ſaith. That the old Custom was, that thoſe that were come to their full growth, were baptized with the Bath of Regeneration, which Cuſtom, ſaith he, was obſerved till the time of Charles the great, and Lodwick Emperours, as by the Statutes by the… eſtabliſhed appeared, &c.

Mr. Den,Mr. Den. beſides the former Inſtances of the Children of Chriſtian Parents not baptized till aged, adds, Pancrati…, p. 74Pontius, Nazarius, Tecia, Laigerus, and Eraſma Tuſca.

Dr. Tayl.Dr. Jerom Taylor in his Lib Proph. P. 239. affirms out of an Antiquity, That the Parents of Auſtin, Jerom, and Ambroſe, although Chriſtians did not baptize their Children till they were 30. years of Age, and that it will be very conſiderable, in the example, and of great efficacy for deſtroying the ſuppoſed neceſſity of derivation of Infants Baptiſme from the Apoſtles.

Dr. B. Letter.Dr. B. late Dr. of the Chair, a perſon of great learning and eminency, hath theſe words in a Letter I have ſeen in Print. viz. I do believe and know that there is neither Precept nor Example in Scripture for Pedobaptiſme, nor any juſt evidence for it for above 200 years after Chriſt, that Tertullian condemns it as an unwarrantable Cuſtom, and Nazianzen a good while after him diſlikes it too, ſure I am that in the primitive times they were Chatacumeni, then Illuminati or Baptizati; and that not only Pagans, and Children of Pagans converted, but Children of Chriſtian Parents.

The truth is, I do believe Pedobaptiſme; how, or by whom I know not, came p. 75into the world in the ſecond Century, and in the third and fourth began to be practiced, though not generally, and defended as lawfull from the Text, groſly miſunderſtood, Jo. 3.5, upon the like groſs mistake of Jo. 6.53. they did for many Centuries both in the Greek and Latin Church Communicate Infants, and give them the Lords Supper, and I do confeſs they might do both as well as either: But although they baptized ſome Infants, and thought it lawfull ſo to do; yet Auſtin was the firſt that ever ſaid it was neceſſary; and farther ſaith.

I have read what my learned and worthy friends Dr. Hamond, Mr. Baxter, and others ſay in defence of it, and I confeſs I wonder not a little, that men of ſuch great parts ſhould ſay ſo much to ſo little purpoſe; for I have not yet ſeen any thing like an Argument for it. Thus far Dr. B.

CENTURY V.

BElieve i… Baptiſme was aſſerted in this Age, and the grounds thereof by many of the learned writers, whereof you have the following Inſtances.

p. 76Chryſoſtome Chryſoſt.ſaith, That the time of G…ce on Converſion was the only fit … for Baptiſme, which he ſaith, was the ſeaſon the 3000. in the ſecond Acts, and the 5000, afterwards were baptized, Acts 4.

And again, In Baptiſme the Principal thing to be lookt after, is the Spirit by which the Water is made effectual; for ſaith he, in the Apoſtles time the Baptiſme of Water, and the Baptiſme of the Spirit were different things, and done at different times, Magd. 5, Cent. 363.

And again, As Iſaac was brought forth by the Word of Promiſe, ſo muſt we be b… by the Word of God, which only makes Baptiſme powerfull and effectual, 364.

AuſtinAuſtin. himſelf in his Book de fide & bono aper. Cap. 6 ſaith, That none without due. Examination both as to Doctrine and Converſation, ought to be …dmitted to Baptiſme, Cent. 5 p, 654.

And again, That no ignorant or ſcandalous Perſon ought by any means without due Inſtruction and fruits of R…p…ntance, to be admitted to Baptiſme, 654, 655.

Auſtins Creed, and Chryſoſtomes Creed alſo were calculated for the Catachumeni, p. 77for their better instruction before Baptiſme, p 655.

The names and qualities of ſeveral Adult perſons that were baptized in this Age, are inſerted p. 655.

CENTURY. VI.

IN this Age the Adult upon profeſſion of faith were baptized.

GregoryGregory. Lib. 4 Cap. 26. ſaith, That a Sermon was uſed to be Preached to thoſe that were to be baptized, and that the pomps of the Devil were uſed to be renounced before Baptiſme; and that the hearts of believers are through Grace cleanſed thereby.

Gregory, in Baptiſme the Elect receive the gift of the the Spirit, whereby alſo their underſtandings are enlightned in the Scripture, and that by faith in Baptiſme all ſins are relaxed, Cent 6. 226, 227.

CaſſiodarusCaſſ…odor calls Baptiſme the Divine fountain, wherein the faithfull have the new Creature brought forth, Cent 6. p. 226.

Olimpi…dorusOlimp. ſaith. Our Spiritual life is one and the ſame effected with our ſpiritual p. 78death, for they who are born, are buried with Chriſt in Baptiſme, p. 226.

CENTURY VII.

THe Bracarens Councel Brac. C.in Spain decreed, That no Adult Perſon, but ſuch who had been well inſtructed and Chatechiſed, and duly examined, ſhould be baptized, Cent. 7. 146.

The 6th Councel of ConſtanceC. of Con. ordained, That none ſhould receive Baptiſme without rehearſing the Creed, or Lords Prayer, 146.

The Councel of Tolletanus,C. of Tol. in the 5th. Chapter ſaith, That by being dipt into Water, we do as it were deſcend into Hell, and by riſing up out of the Water, we do witneſs a Reſurrection.

Paulinus Baptized in the River Trent in England, a great number both of men and women at noon day, Bead. l. 2. c. 16. Cent. 7. 145.

CENTURY VIII.

BEde ſaith, That men were firſt to be inſtructed into the knowledge of the Truth, then to be baptized as Chriſt hath p. 79taught, becauſe without faith it was impoſſible to pleaſe God, Cent. 8. p 220.

And again, as the body is viſibly cleanſed by Water, ſo the ſoul of the faithful is inviſibly cleanſed by Baptiſme,

And again, only that kind of Baptiſme where the Spirit of the Lord regenerates is effectual, 223. And again, if the Word or Water be wanting, it is no Baptiſme, 218.

And again upon Jo. 3. All thoſe that came to the Apoſtles to be baptized were inſtructed and taught concerning the Sacraments of Baptiſme, then they received the holy adminiſtration thereof.

HaimoHaimo. in Poſtilla upon Mat. 28. Go and teach all Nations, Baptizing them, &c Fol. 278. In this place, ſaith he, is ſet down a Rule how to baptize, that is, that teaching ſhould go before Baptiſme; for he ſaith, Teach all Nations, and then he ſaith Baptiſe them; for he that is to be Baptized, muſt be firſt Inſtructed, that he firſt learn to believe that which in Baptiſme he ſhall receive; for as faith without works is dead, ſo works when they are not of faith, are nothing worth.

p. 80CENTURY IX.

Rabonus.RAbonus Cap. 4. ſaith, That the Catechiſme which is the Doctrine of faith, muſt go before Baptiſme, to the intent that he that is to be Baptized, may firſt learn the myſteries of faith. And farther, he ſaith, the Lord Chriſt annointed the Eyes of him that was born blind, with Clay made of Spittle, before he ſent him to the Water of Shiloah, to ſignifie, that he that is to be Baptized, muſt first be inſtructed in the faith concerning the incarnation of Chriſt, when he doth believe, then he is to be admitted to Baptiſme, to the intent that he may know what the Grace is which he receiveth in Baptiſme, and whom he afterwards in duty ought, and is bound to ſerve.

AlbinusAlbinus. ſaith, Three things are viſible in Baptiſme, viz. the Body, the Water, and the Adminiſtrator, and three things are inviſilbe, the Soul, Faith, and the Spirit of God, which being all joyned by the word, they are effectual in that Sacrament, Cent. 8. 225.

p. 81Damaſcenus, Damaſ.We are buried with the Lord in Baptiſme, as ſaith the Apoſtle, p. 220.

RabonusRabonus. again ſaith, That the Adult were firſt to be inſtructed in the faith, and duly examined before they were baptized: And that as Noah and his family were ſaved by Wood and Water, ſo the faithful are ſaved by Baptiſme, and the Croſ…, Cent. 8. p. 144.

Remigius ſaith in 22. Remig.That faith is the principal thing in Baptiſme; for without it, it is impoſſible to pleaſe God, p. 145.

Walafrid Strabo,Walafrid Strabo. who lived about 840. in his Book de Reb. Eccleſ. Cap. 26, ſaith, That in the firſt times, the Grace of Baptiſme was wont to be given to them only, who were come to that integrity of mind and body, that they could know and underſtand what profit was to be gotten by Baptiſme, what is to be confeſt and believed, what laſtly is to be obſerved by them that are new born in Christ; and confirms it by Auſtins own confeſſion of himſelf, continuing a Chatachnmenus long before Baptiſme. But afterwards underſtanding Original ſin, and leaſt their Children ſhould periſh without any means of Grace, had them, he ſaith, baptized p. 82according to the Councel of Affrica, &c.

CENTURY X.

Auſlbert.AƲſlbertus ſaith, That the faithful are born not of blood, but of God, viz. of the Word of God Preached, and of the Baptiſme of God duly adminiſtred, by which Sacraments ſaith he, Gods Children are begotten. Cent. 10 p. 186

Smarag.Smaragdo on Mat 28. Firſt men are to be taught in the faith, then after to be baptized therein; for it is not enough that the body is baptized, but that the Soul firſt by faith receive the truth thereof, p. 187.

Theophi.Theophilact ſaith, Whoever are truly baptized into Chriſt, have put on Chriſt, p. 189.

CENTURY XI.

ANſelme ſaith, That believers are baptized into the death of Chriſt, that believing his death, and conforming thereto, may as dying with him, live alſo with him, Cent. 11. p. 169.

Anſelme.And again, The Baptiſme of Chriſt is the waſhing in Water into the Word of life, take away either Water or Word, Baptiſme ceaſeth, p. 116.

p. 83And again, Whoever is baptized, hath Heaven opened to him, and knows God is there above ready to receive him, which as by the Steps of a Ladder he muſt from his Baptiſme aſcend to him, for as Solomon ſaith, The way of life is above to the wiſe, p. 160, 170.

AlgerusAlgerus. ſaith, As Water extinguiſheth, cleanſeth and whitneth above other Liquors, ſo in Baptiſmal Water fleſhly luſts are quenched, ſin both Original and Actual waſhed away, and white Innocency thereby begotten; and ſo whilſt the Image of the Heavenly father is reformed, the Sons of Adoption are begotten.

CENTURY XII.

RƲpertusRupertus ſaith, That they who do believe and make confeſſion thereof, are to be Baptized, Cent. 12. p. 597.

And again in his 4th Book of Divine Offices, Cap. 18. ſaith, That in former times the Cuſtom of the primitive Churches was, that they adminiſtred not the Sacrament of Regeneration, but only at the feaſt of Eaſter and Pentecoſt, and all the Children of the Church, which throughout the whole year through the Word were moved, when Eaſter came, gave up their p. 84names, and were the following days till Pentecoſt inſtructed in the Rules of faith, rehearſing the ſame and by their Baptiſme, and dying thus with Chriſt, roſe again with him.

Johannes Bohemius BohemiusLib. 2. de Gent. moribus, It was in times paſt, ſaith he, the Cuſtom to adminiſter Baptiſme only to thoſe that were inſtructed in the faith, and ſeven times in the week before Eaſter and Pentecost Catechiſed, but afterwards when it was thought and adjudged needful to Eternal life to be baptizeed. It was ordained, that new born Children ſhould be baptized, and God-fathers were appointed, who ſhould make Confeſſion, and renounce the Devil on their behalf.

RupertusRupertus again ſaith, That many who are baptized with Water, are not renewed in the Spirit of their minds, have not put off the old man, and his deeds, as if he was drowned in the Water, and the new man really put on, in his 3. Book upon the ſecond of John.

And again, That the viſible Baptiſme of Water may confer, but that in which the virtue of Baptiſme doth conſiſt we cannot, p 598.

Peter LumbardP. Lumb. ſaith, That the Reaſon why Baptiſme was inſtituted was, p. 85that the mind might be changed, that the man, who by ſin was made old, by Grace might be renewed. And that Believers, who are baptized in faith, receive both the Sacrament and the thing; but they who have not faith, may receive the Sacrament, but not the thing intended in the Sacrament, p. 529.

Albertus MagnusAlbert. Magnus. ſaith, That the Laver of Regeneration is not proper; but to the Illuminated and Called, who can draw virtue from the Death and Reſurrection of Chriſt, Cent. 13. 413.

And again, That Baptiſme is Chriſts Seal, wherewith he ſeals Believers, and that where Regeneration is, there the ſanctifying power of the Spirit operates with the Water, 414.

And again, That Baptiſme works to Salvation in thoſe that are Regenerate, but not in thoſe that are not Regenerate, p. 425.

Thomas AquinusTh. Aqui ſaith, That in Baptiſme God works inwardly, as he dispenſeth outwardly, there is not only a conſignatio… of the Soul, but the Body, becauſe the whole man by Baptiſme is dedicated to God for by Baptiſme we die to the life of ſin, and begin to live a new life of Grace, d. 424.

p. 86And again, In Baptiſme there is a four fold purification, viz. …y the Word, by the Spirit, by the Blood of Chriſt, and by baptiſmal Grace, viz. Repentance, Faith, and Mortification fetcht from Chriſts Death, p. 425.

Alexander, Bonaventure, Aegedius, and other learned men of this Age, ſpake alſo after the ſame manner in …uſtification of Believers Baptiſme.

CENTURY 14, 15, 16, 17.

THough the Magdiburge…ſtan Hiſtory reach no farther then the end of the 13th. Century, yet we do find, than both the Principal and practice thereof, was owned by many of the learned downwards in the reſt of the Centuries.

Ludovicus VivesL. Vives. ſaith, That they continued to baptize the Adult, even in Italy in his dayes, in his Comment upon Auguſt, l. 1. c. 26.

Bellarm.And Bellarmine himſelf tells us in his Book de bon. Operib l. 2. c. 17. That amongſt the Lutherans the Cuſtom of Baptizing the Catachumens, and abſolving the penitent at Eaſter is aboliſhed, p. 87whereas amongſt the Catholicks; (but eſpecially in the City of Rome) there is no year wherein great multitudes are not baptized, whereby a relick and footſtep of Truth may appear even in Rome it ſelf.

GrotiusGrotius. ſaith, That in every age many of the Greeks unto this day keep the Cuſtom of deferring the Baptiſme to little ones, till they could themſelves make a Confeſſion of their faith; and the Armenians are confeſt by Heylin in his Microcoſ. 573. to defer Baptiſme of Children, till they be of grown years.

ZwingliusZwingli. in his Book of Articles, Art. 18. In the old time ſaith the Children were openly inſtructed, who when they came to underſtanding, were called Catachumens, that is, ſuch as are inſtructed in the Word of Salvation, and when they had imprinted the faith in their Hearts, and made confeſſion thereof with their mouths, they were admitted to Baptiſme, and this Cu…tom, ſaith he, of teaching, I wiſh it were in uſe in our time.

Luther, Luther.In times past it was thus, ſaith he, that the Sacrament of Baptiſme was adminiſtred to none; except it were to thoſe that acknowledged and confeſſed p. 88their faith, & knew how to rehearſe the ſame

Bullinger in his houſe Book, 48. Sermon, Bulling.upon theſe words, God hath not ſent me to Baptize, but Preach the Gospel, ſaith, This muſt not ſlightly be underſtood, as if he were not ſent to to baptize at all, but that teaching ſhould go before Baptiſme, for the Lord commanded his Apoſtles both to Preach, and alſo to adminiſter the Sacraments.

EraſmusEraſmus paraphraſeth, that upon thoſe words in Mat, 28. When you have taught them the Word of God if they then believe you, and receive it, if they begin to repent themſelves of their former life, and are ready and willing to embrace the Doctrine of the Goſpel, then let them be baptized. with Water in the Name of the Father, Son and Holy Ghoſt, that they may be marked with his Mark, and written amongſt the number of thoſe which truſt, that are through the merits of his death freed and waſhed from their ſins, and received to be Children of God

Ludovicus Vives in his Comment aforeſaid, L. Vives.l. 1. c. 27. None, ſaith …e, were baptized of old, but thoſe that are of Age, who did not only underſtand what the Myſtery of the Water meane, but deſired the ſame, the perfect Image whereof p. 89we have yet in our Infants Baptiſme; for it is askt of the Infant, Wilt thou be baptized, for whom the ſureties anſwer, I will.

Melancton upon 1 Cor. 11. In times paſt, ſaith he, thoſe in the Church that had Repented them, were baptized,Melanc. and was instead of an Abſolution, wherefore Repentance muſt not be ſeperate from Baptiſme; for Baptiſme is a Sacramental ſign of Repentance.

BezaBeza. upon 1 Cor. 7.14. ſaith, That to permit all Children to be Baptized, was unheard of in the primimitive Church, whereas every one ought to be instructed in the Faith, before he were admitted to Baptiſme.

BucerBucer. in his Book entituled, The Ground, Work, and Cauſe, ſaith, That in the Congregation of God, Confeſſion of ſins is always firſt, the which in times paſt went before Baptiſme; For commonly Children were baptized when they came to their underſtanding, and that in the beginning of the Church no man was Baptized, and received into the Congregation; but thoſe that through hearing the Word, wholly gave over, and ſubmitted themſelves to Chriſt.

Chamier Chamier.Tom. 4. l. 5. c. 15. Ser. 19. ſaith Who ſeeth not that the Cuſtom of the p. 90ſcrutiny of the Baptized, was not in that time, when ſcarce the 1000 Perſon was Baptized before he came to Age, and was diligently exerciſed in Catechiſme.

Dr HamDr. Hamond in his Chat. Lib. 1. l. 3, p 23. ſaith, That all men were inſtru…ted in the Fundamentals of faith anciently before they were permitted te be baptized.

Dr. FieldDr. Field on the Church, p. 729. ſaith, That very many that were born of Chriſtian Parents, beſides thoſe that were converted from Paganiſme, put off their Baptiſme for a long time, inſomuch that many were made Biſhops hefore they were baptized.

Ch. Cate.The Doctrine of the Church of England held ſorth in their publick Catechiſme, gives Teſtimony to this Truth, where it is aſſerted, That Repentance whereby we forſake ſin, and faith whereby we ſtedfaſtly believe the promiſes are required in every one that is to be baptized, confeſſing alſo that Children can neither repent nor believe. Which though they would ſalve by ſaying they do both by their Sureties; upon which invention they lay the ſtreſs of the whole; for if there be no warranty for Sureties in the Caſe, they have in theſe few words given p. 91up the Controverſy. For they grant that Faith and Repentance are requiſite to qualifie to Baptiſme, and ingeniouſly acknowledge, that Children are not capable of either; but that they do repent and believe by their ſureties; which how Conſonant to Reaſon, Rule, and Righteouſneſs, l…t all the upright judge; and concerning which Practice take the judgment of Dr. Taylor, Biſhop of Downe,Dr. Tayl. p. 239. of his Lib. of Pro.

I know, ſaith he, God might if he would have appointed God-fathers, to give anſwer in behalf of Children, and to be fiduciors for them, but we cannot find any authority or ground that he hath, and if he had, that it is to be ſuppoſed he would have given them Commiſſion to have tranſacted the ſolemnity with better Circumſtances, and given Anſwers with more truth; for the Queſtion is askt of believing in the preſent, and if the God-fathers anſwer in the name of the Child, I do believe, it is notorious they speak falſe and ridiculous, for the In…ant is not capable of believing, and if he were, he were alſo capable of diſcenting; and how then do they know his mind; and therefore, p. 92ſaid he, Tertullian and Gregory Nazianzen gave advice, that the Baptiſme of Infants ſhould be deferred till they could give an account of their own faith.

How this invention of Goſſips came in, and by what Pope it was inſtituted, and how they were required in the Baptiſme of Bells and Churches, as well as Infants, you will hear farther in the other Hiſtorical Part. We ſhall now conclude this Chapter with that wonderfull Teſtimony given by M…. Baxter, in his 20th. Argument to Mr. Blake in theſe words.

Mr. Bax.Here note (ſaith he) ſpeaking of the Eunuchs not being admitted … Baptiſm, till he made a profeſſion of his Faith, firſt that Baptiſme as received, is the Seal of our Faith, (how much ſoever denied by Mr. Blake) as it is the Seal of Gods Promiſe; ſecondly, That the conſtant order is that Baptiſme follow Faith; thirdly, That it is … better then an impious prophanation of it, if it go without Faith, that is firſ… if the Party ſeek it without the preſence p. 93of Faith, ſecondly if the Paſtor adminiſter is without the profeſſion of Faith.

Thus you ſee by plentifull Evidence, that the Lord hath not left himſelf without witneſs hereto from men, and that in ſeveral Ages not only before, but ſince the Antichriſtian darkneſs took place; but that which is moſt to be admired and adored in this Providence is, that much of this bleſſed Teſtimony for Truth, hath proceeded from the Pens of ſome of its chiefeſt Adverſaries, whereby the Wiſdom and Power of God hath much appeared, who cannot only out of the mouths of Babes and Sucklings, but out of the very mouths of Enemies alſo, create and perfect his own praiſe. And make even their own Tongues to fall upon themſelves, for what is eſteemed better Evidence and Teſtimony amongſt men, then the confeſſion of Parties themſelves.

But it may be Objected, Object. that how…ver you improve many of theſe ſayings of the Pedobaptiſts to juſtifie your way, and condemn theirs; yet they have another meaning, which will well enough reconcile ſuch Principles to p. 94their Practice of baptizing Infants, and whereby you will be found miſtaken in in the ſuppoſed advantage; for is it to be thought poſſible that ſuch pious, wiſe and learned men, ſhould ſo poſitively contradict themſelves, as you ſeem to make them do?

Anſw. To which I anſwer, That whatever their meaning may be, yet their word and reaſons appear ſubſtantial Arguments for the Baptiſts, and full and clear Evidence againſt themſelves; for is not the Commiſſion it ſelf fully owned, the Order of it, and Practice upon it, viz. That Perſons ought firſt to be taught in the faith, before they are to be baptized into the ſame, and that none in the Apoſtles times, and for ſome Ages after were otherwiſe baptized; and that it is ridiculous, yea prophane for any otherwiſe to practice, and that there was neither Precept nor Example for the baptizing of Infants, who as confeſt are ſo capable either of themſelves, or any for them to anſwer the great ends thereof: but owned to be a practice taken up, and enjoyned ſeveral Ages after, as many of the forecited Pedobaptiſts, both Papiſts and Proteſtants, p. 95have confeſſed, and will more fully and particularly appear in the next part, And what is or can be ſaid more by the Baptiſts themſelves, in confirmation of of their way and Practice.

Thus we have diſpatcht the firſt part and may it not now be recommended to the Conſcience of the impartial unprejudiced Reader, whether this firſt aſſertion, [viz That Believers Baptiſme is only to be eſteemed Chriſts Ordinance of Baptiſme] is not ſubſtantially made good, not only from clear and undeniable Scripture, and Reaſon: But from moſt pregnant Authohities of learned men, and moſt of them parties themſelves.

End of the firſt Part.

p. 97Infants Baptiſm Diſproved. The Second Part diſproves Infants Baptiſm under this Head, viz. That the Baptiſing of Infants is no Ordinance of Jeſus Chriſt, which is made good in the ſeven following Chapters.