Baptism, Title page – Errata
A Treatiſe of Baptiſm: WHEREIN That of Believers and that of Infants is examined by the Scriptures.
WITH The Hiſtory of both out of Antiquity; making it appear, that Infants Baptiſm was not practiſed for Three Hundred Years, nor enjoyn'd as neceſſary till (by the Popes Canons here at large) Four Hundred Years after Chriſt; with the fabulous Traditions, and erroneous Grounds upon which it was (with Goſſips Chryſme, Exorciſme, Conſignation, Baptiſing of Churches and Bells, and other Popiſh Rites) founded: And that the famous Waldenſian and old Britiſh Churches and Chriſtians witneſſed againſt it.
With the Examination of the Stories about Thomas Munzer, and John a Leyden.
As alſo, The Hiſtory of Chriſtianity amongſt the Ancient Britains and Waldenſes.
And, A brief Anſwer to Mr. Bunyan about Communion with Perſons Unbaptized.
That Perſons Baptiſed in Infancy, are to be Baptiſed after they Believe, which is not to be eſteemed Rebaptiſation, but Right Baptiſme. Pet. Bruis the great Waldenſian Martyr, Oſiander Cent. 12. L. 3. P. 262.
By H. D.
Epheſ. 4.5. One Lord, one Faith, one Baptiſm.
Act. 17.28. As certain alſo of your own Poets have ſaid.
London, Printed for Francis Smith, at the Elephant and Caſtle near the Royal Exchange in Cornhil, 1673.
The Preface.
AMongſt all thoſe Ordinances and Inſtitutions of Chriſt, that the Man of Sin hath ſo miſerably mangled, metamorphiſed and changed, none hath been more horribly abuſed than that of Baptiſm; which as to Matter and Form, Subject and Circumſtance, hath ſuffered ſuch apparent Alteration and Subverſion, that nothing but the very name of the thing remains, and yet that alſo very improperly too, if duly conſidered.
Which the better to Demonſtrate, you have here not only a Platform of the Primitive Inſtitution, in Chriſt's Commiſſ…on, the Apoſtles Precepts and Practice, and the Spiritual Ends thereof, plainly laid down from the Scriptures, and confirmed by the Learned; But the change it ſelf of Believers into Infants Baptiſm, traced out and detected, with all the Foppiſh, Ridiculous Superſtitions, and Fooleries, made eſſential to it, and concomitant with it, and that according to Apoſtolical Tradition, as their impious Forgeries would impoſe upon us;
Than which, as nothing did ever more tend to defile and ruine the true Church, and reproach the Wiſdom and Authority of Chriſt their Head; So nothing could rationally more eſtabliſh and confirm the falſe, or more apparently promote the Soveraignty a…d Dignity of Antichriſt their Head; which is ſo plain, that he that runs may read.
For if the very Act of Sprinkling, or pouring a little Water on the Childs Head, or Face (with the Charms attending it) muſt give Grace, Regenerate, take away Sin, ſave the Soul, adde to the Church, and give right to all the Ordinances; as Mr. Pope hath been pleaſed, ſitting in the Temple of God, as God, to Ordain and Decree, and that with Anathema's too, againſt every one that ſhall not ſo receive it:
How naturally muſt it needs follow;
Firſt, That Chriſt's Converſion, and the powerful Preaching of the Goſpel, his means to effect it, muſt be ſlighted and deſpiſed; Ignorance and Prophaneſs, the true Intereſt of this State, neceſſarily; brought in; Chriſt's Baptiſme, with all the Spiritual Ends and Ʋſes, outed and contemned; the Jewiſh Antichriſtian Rites of a National Church and High Prieſt-hood, with all the Apurtenances, introduced.
But Secondly, That as the Nations ſhould accept this New Project of being made Chriſtians and Church-Members by the Popes Chriſtening, they neceſſarily oblige themſelves by receiving his Law, to embrace alſo his Government, and to be Ruled in chief by himſelf (as the greateſt part, called Chriſtendome, have done accordingly) who can deny it? To the erecting a Throne for the Beaſt, and to give that vile Perſon (who blaſphemouſly they call his Holineſs) cauſe to ſay (looking over his goodly Fabrick, with his Father of old, Dan. 4.30.) Is not this great Babylon, that I have built by the might of my Power, & for the honour of my Majeſty? And ſo hath it become the Corner and …oundation-Stone of the Antichriſtian Church and State.
For as they who take (as far as they can judg) living Stones (called the Spiritual Seed, Saints by Calling, or Believers) to build Chriſt a Houſe or Church, Orderly joyning them together by Dipping, Do yield Obedience to Chriſts Command, conform to the Primitive Patern of the New-Teſtament-Churches, aſcribe honour and glory to the Lord Chriſt the Inſtitutor:
So they, who take the Carnal Seed, viz. Ignorant and Ʋnconverted ones, to make up the National, or any particular Church, joyning them together by Sprinkling, do thereby yeeld Obedience to the Popes Canons, conform to the Jewiſh and Antichriſtian Pattern, and reflect Honour and Dignity to their Soveraign Lord the Pope, the Contriver and Impoſer thereof. And is not this very obſervable, that Pope Innocentius the firſt, (that Abaddon and Apollyon) that had ſo many marks of Antichriſt, as you'l find in the account here given of him, was the firſt Confirmer and Impoſer hereof.
But that which is moſt to be lamented is, That the Proteſtant Reformers, who detected and caſt away ſo many Antichriſtian Abominations, ſhould yet hold faſt ſuch a Principal Foundation-Stone of their Building; though it is granted, with the rejecting of many of its Superſtitions, and alſo upon other pretended Grounds. For when the Rotteneſs of the Popiſh Grounds aforeſaid did appear for Infants-Sprinkling, it had certainly faln to the Ground, but for ſome new Contrivances to ſupport it, though therein they have not been ſo happy to agree amongſt themſelves in their Concluſions.
For ſome are for Baptizing all Children, whoſe Parents are never ſo wicked; others only the Children of Profeſſors; whilſt others are for the Baptiſing the Children of ſuch Profeſſors only, whoſe Parents are Inchurched, viz. Belonging to ſome particular Congregation. Some are for Baptiſing Children upon their own particular Faith, (which with much confidence 'tis affirmed they have.) Others deny that with great Vehemency, affirming they ought only to be Baptiſed upon an Imputative Faith, viz. upon the Faith of others, though herein, as you'l find, they vaſtly differ; ſome ſaying, it muſt be by the Imputative Faith of the Church; others of the Goſſip; others of the Parent or Proparent in Covenant upon the account of Federal Right.
So that ſome are for Baptiſing upon an Eccleſiaſtical Faith, ſome an Imputative, ſome a Seminal, ſome an Habitual, ſome a Dogmatical, & ſome upon a Juſtifying Faith.
Upon which Variety of Differences, you have Mr. Baxter himſelf in the beginning of his Book of the Sacraments ſay, That it may ſeem ſtrange, that after 1600 Years uſe of Chriſtian Baptiſm, the Miniſters of the Goſpel ſhould be ſo unreſolved to whom it doth belong; Yet ſo it is (ſaith he) and I obſerve it is a Queſtion that they are now very ſollicitous about: and I cannot blame them, it being not only about a matter of Divine appointment, but a practical of ſuch concernment to the Church.
And it is no wonder, that ſuch Contradictions ſhould proceed from ſuch contrary Principles; For if from …ne Baptiſm, Epheſ. 4. Chriſt would oblige and engage us to Ʋnity, Let it not be thought ſtrange, that from a Baptiſm ſo different from Chriſts, ſuch Differences and Diviſions ſhould flow.
For as one ingeniouſly obſerves, That as it happens to Travellers, when they are out of the way, one conjectures he ſhould go this way, another that, and ſometimes at hot Diſputes and Contentions about it, and in the conteſt many By-wayes are attempted. Yet ſtill the further they go, the more they are out of the way, till they can come to the true Road again. So it hath been with the Baptiſers of Infants, they are faln into many New Devices to maintain it, which hath occaſioned many hot Conteſts, Breaches and Diviſions amongſt themſelves, whoſe principal Arguments and Scripture Pretences for the Practice, you have here alſo Examined, and Anſwered.
The Antient Waldenſes you find here from good Authority, were great Aſſertors of this Primitive Inſtitution of Believers Baptiſm, and faithful Impugners of Infants, as a Human and Antichriſtian Tradition and Invention.
And is it not very ſtrange, that the Proteſtants, who pretend to derive their Succeſſion from them, ſhould ſo much degenerate in ſo principal a Foundation, and give thereby ſo much advantage to the Common-Enemy to reproach their whole Separation? For ſince they aſſert but two Sacraments in oppoſition to their Popiſh ſeven, how lamentable is it that by this deviating from this Primitive Rule and Patern, they ſhould ſo miſerably differ in both, but more eſpecially in this of Baptiſm?
Object. 1 But it may be objected, That if the buſineſs of Believers Baptiſm, be a thing ſo clear, as you would make it; how cometh it to paſs, that ſo many learned and pious men, ſo many fearing God, both Men and Women, ſhould ſo zealouſly and conſcientiouſly cleave to ſuch a piece of Error and Darkneſs, in Sprinkling their Children, whilſt ſo few, in compariſon, do embrace this great Truth of Baptizing Believers?
Anſw. In anſwer to which Enquiry, I preſent the following Conſiderations for Satisfaction, viz.
1. That the Wiſdom and Grace of God may more appear, that many times Reveals his Truths to Babes and weak ones, which he withholds from the wiſe & prudent, to prevent boaſting, and that no fleſh ſhould glory in his preſence, and to fulfil his holy good Pleaſure, who opens Hearts and Ears, and gives Ʋnderſtanding, as ſeemeth him good.
2. To demonſtrate that great Truth, That as Gods People went into Myſtical Babylon gradually, that Iniquity prevailing by Steps; ſo muſt their coming out be, ſome at one time, and ſome at another, as they came out of Literal Babylon.
Therefore hath it been, that ſome Ages have recovered much of the Doctrinal part, whilſt yet they have been very corrupt in Diſcipline, and held faſt many Dregs of Antichriſtianiſm; as Luther and many of theſe Reformers, that under their zealous pleading for the Doctrine of Juſtification againſt Popiſh Merits, &c. yet held faſt Images in Churches, and Conſubſtantiation, and many other things. And again, many that have got light in the Diſcipline, have yet been very corrupt in Doctrine, if not in Manners. Many having recovered the Form of Godlineſs, that have not lived up to the Power; and on the contrary many who have lived much in the Power of Godlineſs, and holy living, that have been zealous oppoſers of the Right Form.
And as to that of Diſcipline, how Gradually hath it got Ground, ſometime in the Negative, oppoſing falſe Worſhip and Superſtition; ſometime in the Poſitive part; ſome Age getting and recovering one piece, ſome others another, as for inſtance;
How zealous have the Proteſtants been in oppoſing Popery in one Age, and yet as zealous oppoſers of any further Light that ſprang up in the next? And again, how zealous the Puritans and Non-conformiſts were in oppoſing the Hierarchy and Prelacy, and yet as zealous oppoſers of a further Reformation as to Church-Order and Diſcipline according to Chriſts Pattern? Oh what a ſtrange thing was Independency among many holy, zealous and learned Men a few years ſince, and how few were there that ſtood up to aſſert it? But eſpecially what a monſtrous, prodigious thing was Anabaptiſm!
3. Another Reaſon m…y be from the inconſiderable Perſons, as to Gifts, Parts, Learning, Worldly Power and Greatneſs, that have been in the Profeſſion and Practice of it, few but the Poor having embraced it.
4. Another from the Contemptibleneſs of the thing it ſelf, in the Adminiſtration thereof, being calculated not for the Meridian of fleſhly Wiſdome, or ſhew, but the quite contrary; yet exceedingly accommodated to further Grace, Humility, Mortification, Self-denial, to encreaſe Faith, Love, Holineſs, &c.
5. An other may be from the Reproaches and Slanders caſt upon the Profeſſors thereof; or real Falls and Scandals of thoſe under it, who may be ſuffered to fall for the offence of others that ſeek it; for it is ſaid, That offences muſt needs be, Matth. 18.
6. And laſtly, to inſtruct Humility in all attainments, having nothing but what we have received, and therefore to exerciſe Tenderneſs and Compaſſion to thoſe that differ, knowing that he which is firſt may be laſt, and he which is laſt may be firſt.
Object. 2 But why have you ſo many Quotations from Paedobaptiſts? As though it were probable, That men that ſo much oppoſe your Practice, would advantage you by their Aſſertions, if truly urged.
Anſw. 1 Anſw. 1. To which I would reply, That it muſt be granted, that there needs no better Teſtimony, than the Confeſſion of Parties themſelves, and herein, I conceive, there is enough from their own Pens, to contradict and condemn their own, and to juſtifie our Practice in every part thereof. And if they have injured themſelves by their acknowledgments, it will be their parts to ſhew their own Miſtakes, or to reconcile, if they can, their Contradictions.
Anſw. 2 2. It is not ſo much from the force of the Authorities, as the ſtrength of the Reaſon urged by them, that they are produced, not that any new thing is brought forth by them that hath not been offered by ſome of our own; But Arguments from ſome Perſons of Note among themſelves, prevail forty times more than the very ſame, from perſons they have a prejudice againſt; And therefore Paul quoted thei ownr Poets, Acts 17.
Anſw. 3 And 3ly. By how much they are againſt the Truth in their Practice, by ſo much the power and Providence of God may appear ſo, to make their own Pens and Tongues to fall upon themſelves; witneſs what more eſpecially is quoted from Mr. Baxters Right to Sacraments, and Dr. Taylors Plea for the Anabaptiſts in his Liberty of Prophecy.
Object. 3 But is it poſſibly to be imagined, that Mr. Baxter, that hath been eſteemed the great Maul… of the Anabaptiſts, ſhould make Aſſertions ſo much in Contradiction to his former Poſitions? Hath he then changed his mind, and revoked his former Apprehenſions?
Anſwer. Anſw. That he hath made all theſe Aſſertions, and many more to the ſame purpoſe, his own Books are witneſs, from whence they are faithfully quoted, eſpecially that which he calls The Second Diſputation of the Right to Sacraments: From whence it is that Mr. Tombes fetches the twenty Arguments he wrote againſt Mr. Blake, and improves them all againſt himſelf, diſcovering Contradiction to his former Principles in every one of them, in his Book which he calls Felo de ſe, or The Self-Deſtroyer; to which Mr. Baxter hath never made the leaſt Reply, that I have heard of, though in the end of Mr. Tombe's ſaid Book he provoked him to a Reply, by theſe words, viz. By the reading of this Book, all Intelligent Perſons may perceive Mr. Baxter's deceitfulneſs, or heedleſneſs, and if he perſiſt in defending Infants Baptiſm, his unreaſonable pertinacy in his own Conceit; and if he do not declare his forſaking his Doctrine in his Book of Baptiſm, his Impenitency, and unrighteous dealing with the Church of God, which he hath injured. Therefore how much is he concerned to give ſome account, how ſuch Aſſertions can be reconciled to his former Writings, which in the apprehenſions of ſuch ignorant Creatures as we are, ſeem to be as contrary to each other, as Light to Darkneſs.
Though I doubt not, but that through the Proſoundneſs of his Speculation, and Subtilty of his Diſtinction (having therein ſo much outdone Thomas Aquinas himſelf in his late Writings) he will as ſoon Reconcile theſe ſeeming Contradictions, as many of his former, wherein he hath ſo much abounded, (none more that I know of,) being, as you'l find, ſometime a great Oppoſer, then a great Defender of Epiſcopacy; ſometime for Non-Conformity (in whoſe Tents he hath ſeemed to ſhelter himſelf in the Storm, and with their Indulgence to come forth of his hole) and yet at length ſo highly to diſgrace the ſame. Sometimes a friend to Calvin, and then a greater to Arminius; ſometime a great Defender of the Parliament and their Cauſe, & then none more to renounce them, or to betraitor them for their paines; ſometimes a great Oppoſer of Tradition, and anon a great Defender thereof; ſometimes a violent Impugner of Popery, and yet at laſt, who hath ſpoke more in favour of it, witneſs thoſe very ſtrange Paſſages in his late Book, called the Chriſtian Directory, ſo much the talk of the Town, which coming juſt to my hand upon the writing hereof, I ſhall preſume for the novelty of them (to make a little Digreſſion) to give you an Account of ſome of them,Popiſh Chriſtenings lawful. and which you may pleaſe to take as followeth, viz. That it is lawful to offer ones Child to be baptiſed in a Popiſh Countrey, in their way of Baptizing, viz. with E…orciſme, Chryſme, Milk, Honey and White Garments, rather than not have it baptized. Thoſe Ceremonies of Milk, Honey, White Garments and Chryſm, being (as he tells us) ſo Ancient, that their Original is not known; called by Epiphanius and others the Tradition and Cuſtome of the Univerſal Church, p. 826.
That Temples, Fonts, Utenſils, Church,Reverence due to holy Places and things. Lands, much more Miniſters are holy, and Reverence due to them; For to ſay, as ſome do, that [they are indeed Conſecrated and Separated, but not holy,] is to be ridiculouſly wiſe by ſelf-contradiction. And that to be uncovered in the Church, &c. doth tend to preſerve due Reverence to God, and to his Worſhip, 1. Cor. 16.20. P. 915.
That the unjuſt Alienation of Temples,Alienating holy Places & Things. Utenſils, Lands, Days, &c. which were ſeparated by God himſelf, and conſecrated by Man, are ſacrilegious. P. 916.
That the name Prieſts, Sacrifices, Altars, may be uſed inſtead of Chriſts Miniſters, Popiſh Names of Prieſts, Altars, Sacrifice juſtified.Worſhip, Holy Temple; And that ſober Chriſtians ſhould allow each other the liberty of ſuch Phraſes, without Cenſoriouſneſs or breach of Charity or Peace, p. 882.
That the Communion-Table may be turned Altar-wiſe, and Railed in to keep Dogs and Boys from it, Railing the Altar.and that it is lawful to come up to the Rails, and to communicate Kneeling, as being indeed things that Chriſtians ought not to cenſure or condemn each other for. P. 882. compared with 859.
That it is lawful,Keeping Holy-Daies, or Saints-Daies. to keep Anniverſary Feſtivals, in Commemoration of Saints Departed, if it be lawful to keep the fifth of November. P. 762. Sect. 24.
And to keep Humane Holy Days and Lent alſo, if Abſtinence be enjoyned, not in imitation, but Commemoration of Chriſts fourty days Eaſt. P. 866.
That Church-Muſick is profitable, being a Natural help to the minds alacrity. And it is a Duty, Church-Muſick.not a Sin, to uſe the Helps of Nature and lawful Art, though to inſtitute Sacraments of our own: And that as it is lawful to uſe the comfortable help of Spectacles in reading the Bible; ſo is it of Muſick, to exhilarate the Soul towards God. Jeſus Chriſt joyned with the Jews that uſed it, no Scripture forbiddeth it; nothing can be againſt it, that I know of.
And whereas ſome ſay, they find it doth them harm; as wiſe men ſay, they find it doth them good. And why ſhould the Experience of ſome prejudiced ſelf-conceited Perſon, or of an half-man, that knoweth not what Melody is, be ſet againſt the Experience of all others, and deprive them of all ſuch Helps and Mercies, as theſe People ſay they find no benefit by? It is a great wrong that ſome do to ignorant Chriſtians, by putting ſuch Whimſies and Scruples into their heads, &c. P. 885.
That it is lawful to make Vows of Chaſtity,Vows of Chaſtity. and that ſuch Vows, though amongſt the Papiſts, ought not to be broke. P. 488.
To uſe Crucifixes.That a Crucifix, or Hiſtorical Image of Chriſt, is lawful, to excite and ſtir up in us Worſhipping Affections. And that a Crucifix well befits the imagination and mind of a Believer. P. 876.
That the Romiſh Clergy may be reputed true Miniſters of Chriſt, by vertue of their Ordination, P. 775.
That their erroneous ſaying of Maſs, or Preaching their erroneous Doctrines, Popiſh Clergy Chriſt's Miniſters.doth not nulliſy their office to the Church, no though they derive from Antichriſt, the Head thereof, who ſits not in the Temple of God as Antichriſt, but as God; and ſo not an open, but a ſecret Deceiver, p. 776. And that neither the Ordinati…, …n Baptiſm that they confer, are to be eſteemed Nullities, Page 777. That it is not neceſſary to believe that the Pope is Antichriſt, ibid.To read Apocrypha and Homelies &c.
That it is lawful to read the Apocrypha, Homilies, or any good book in the Church, beſides the Scriptures, p. 901. & to read a Prayer, p. 848.
That there is a Praying to Saints or Angels, Praying to Saints.which is Superſtitions, but not Idolatrous, Rev. 22.8. Col. 1.18.
That it is lawful to bow at the name of Jeſus, p. 858. To ſtand up at the Goſpel, p. 858.Romiſh Rites. To kneel at the reading the Commandments, p. 854. That the Ancient Church-Cuſtome of Worſhipping towards the Eaſt, was not to be condemned, p. 877.2d Original Sin.
That there is a Secondary Original Sin, beſides that from Adam, p. 822.
But leſt I ſhould tire you with Inſtances, I muſt refer you to that great Book it ſelf, hoping though, that ſome judicious hand may ere long furniſh you with a more exact Collection of theſe things, with ſome Animadverſions alſo, to antidote the Poiſon of them, leſt with the good things in the Book, tending to promote Vertue and Morality, the Antichriſtian Infection be taken in alſo; ſo deſtructive to Chriſt's Inſtitutions.
Oh! Was ever the like yet heard from any Proteſtant-writer, ſo to palliate, if not to juſtifie ſuch abominations (and that at this time-a-day too, in the midſt of the fears of Popery) by ſuch endeavours, not only to Reconcile us to ſo many of the Idolatrous Popiſh names (ſo long ſpued out) as Altar, Prieſts, Sacrifices, &c. But ſo many of their things alſo; yea and thoſe too, wherein ſo much of the Heart and Life of their Religion conſiſts; viz. not only their Baptiſm, that Foundation-ſtone, though attended with ſo many impious and blaſphemous Circumſtances, as the following diſcourſe makes manifeſt: But their Miniſtry alſo, thoſe Locuſts and Frogs that come out of the Bottomleſs-Pit, the top-ſtone of their Building!
But that which is moſt to be admired therein, is his Plea for the validity of their Ordination by the Pope, though Antichriſt himſelf; Becauſe he doth not Ordain them as Antichriſt, but as God (viz. as Chriſts Vicar in the Name of Jeſus.) As though the aggravation of the thing, wherein the Myſtery of the Iniquity, Antichriſtianiſme, and great Blaſphemy lies, ſhould be urged for its extenuation, and to enforce its validity. For by the ſame Argument, are not all their curſed Idolatrous Rites and Ceremonies to be vindicated, with all their Blaſphemous Bulls, and Bloodieſt Inquiſitions and Maſſacres that have been impoſed and perpetrated by the Popes Authority, who never did them as Antichriſt, but in the Name of Jeſus Chriſt, and to promote his Service and Intereſt. And if this be a good Argument for the Popes, why not for the Turks Miniſters alſo, the Mufti being not Ordained from Mahomet, as a Blaſphemer, but as the greateſt Prophet of God. And could not Jeroboam have pleaded much of this kind for his Calves, as Mr. Ainſworths Arrow againſt Idolatry, very excellently upon the point reaſoneth, which yet nevertheleſs would not excuſe him and his Adherents for their worſhipping the Devil therein, nor deliver them from all the wrath and vengeance that followed them for the ſame.
But alas! Whereto will not men run, left to themſelves, who leave the Word for their Rule, to embrace the Traditions and Inventions of men? Oh! were not thoſe twenty Queries, In his 2d Admonit. p. 142.ſo much againſt the ſelf-evidencing Authority of the Scriptures, in favour of Tradition, a hainous provocation, to ſay no more of them?
And not only ſo favourable to their Miniſtry, but ſo many of their Miniſtrations alſo, of Bowing, Kneeling, Muſick, Homilies, Apocrypha, Vows, Holineſs of Days, Times, Places, yea even Images and Crucifixes alſo. And as though by a Monkiſh zeal and confidence, and ſome ſweet pretenſions to Brotherly Love, Peace and Moderation, with the Legerdemain of Fallacy and Quiddity, and (as Rutherford calls it) unwaſhen diſtinction, we were at laſt to be Trapan'd into Popery, and perſwaded to lick up all the vomit again. And thereby to creat to himſelf the honour of being (as the great Dictator, ſo) the great Reconciler of the World, and to do no leſs in the atchievement, than to reconcile Chriſt and Antichriſt, God and Belial, Heaven and Hell.
And is there not ground from hence to cry out with the Prophet, Be aſtoniſhed, O ye Heavens at this, and be ye horribly afraid? And admiringly to ſay, Is not this one of God's wonders we are to marvel at, mentioned Iſaiah 29.13, 14. Foraſmuch as their Fear towards me is taught by the Precepts of Men. Therefore, behold, I will proceed to do a marvellous work among this People, even a marvellous work and a wonder. For the wiſdom of their Wiſe men ſhall periſh, and the underſtandin… …f their Prudent men ſhall be hid, and ſurel… their turning things upſide down, ſhall be eſteemed as the Potters clay: with 1 Cor. 1.19. For I will deſtroy the wiſdome of the wiſe, and will bring to nothing the underſtanding of the Prudent, Where is the wiſe? Where is the Diſputer? &c.
And as to thoſe other Quotations that are ſo often cited from Dr. Taylors Liberty of Prophecy; I know it is uſually ſaid, That what he wrote therein, was not his own Judgment, but done on purpoſe to ſet the Parliamentarians together by the ears, in taking ſo much the part of the moſt hated Sect amongſt them.
To which I would ſay, That ſurely Dr. Taylor had the Reputation of a perſon of more Integrity, Conſcience, and Honeſty than ſo egregiouſly to prevaricate in the things of God.
Yet if that really was his deſign in bringing forth ſo much Truth (with ſuch fulneſs of Demonſtration) though in guile, envy, and deceit, we are yet therein to rejoyce, as ſaith the Apoſtle Phil. 1.4. And the more alſo to magnifie the Power, Wiſdome, and Grace of God, ſo to take the wiſe in their own craftineſs, and that can make Balaam himſelf, that deſigns to curſe his People, to bleſs them altogether.
Object. 4 But why do you take ſo much pains, and Quote ſo many Authors, to prove Believers Baptiſme? who ever denied it? For is it not all along urged, that Pagans and Infidels ſhould not otherwiſe be Baptiſed, but upon Profeſſion of Faith; and that the Children of Chriſtians, if not baptized in Infancy, ſhould be baptized upon Profeſſion of Faith?
Anſw. To which I Anſwer, That the Arguments in the firſt Part, are not ſo much to prove that Believers profeſſing Faith are to be Baptiſed; but that they only are ſo to be, and not others. And that the Authors that are produced to prove Believers Baptiſm, whether from the Commiſſion, Order, or Ends thereof, do alſo by Subſtantial Arguments conclude againſt the Baptiſing of any other; and ſo neceſſarily, by their own Grants, exclude ignorant and Ʋnconverted ones: And beſides, as ſo many of themſelves acknowledg, the Catechumens were not only the Children of Heathen, but of Chriſtians alſo, and ſuch too as were born to them after their Chriſtianity; witneſs thoſe many inſtances given in the Fourth Century, and by Mr. Baxter himſelf.
And as for Baptiſing Profeſſors, whether the Children of Pagans or Chriſtians, we ask no more, Becauſe Sprinkling of Infants, as by many Arguments you'l find, is a meer Nullity, no Baptiſm, if not worſe than none, as you'l find made good: An Ordinance being ſo prophaned, and the Name of God taken in vain, where neither true Matter, nor right Manner is obſerved.
Object. 5 But it may be ſaid, and I have already met with it, To what purpoſe is this coming forth, in a point ſo controverſal, at this juncture, where there is more need of Healing than Dividing Subjects?
To which I reply, Anſwer. That if Paul uſeth ſo powerful an Argument from one Baptiſm, Eph. 4. to preſs Ʋnion and Peace, then if there hath been another Baptiſm ſet on foot in oppoſition to it, that muſt needs be a Makebate with a witneſs, it being no leſs than an Error in a Foundation, Nay that which doth aſſert two Foundations, and two Principles; And if ſo,
Then what more hopeful Endeavours can there be put forth to effect Peace, than to diſcover & remove ſuch a Rock of offence, by Delivering from the falſe, and Recovering to the true and one Baptiſm, which doth not only heal the Diviſion betwixt the Baptiſt and Poedobaptiſt, but the Poedobaptiſts amongſt themſelves, who are, as you have heard, at ſo great odds in the point, and ſo ſollicitous, as Mr. Baxter tells us, in a Practical of ſuch Concernment.
Without which, there being ſuch an Error in the Principle, ſuch a Foundation of Antichriſt held faſt, all Exhortations to Ʋnion, viz. in Church-fellowſhip and Communion will ſignifie little. Therefore let the cauſe be removed, the bone of contention taken away, the peaceable effects neceſſarily follow.
A faithful Pleading and Preſſing whereof, is the upright deſign of this Ʋndertaking, and is therefore with the more Faith and Confidence recommended to the Bleſſing of God, and to the Hearts and Conſciences of all Sincere, Ʋpright Ones, that deſire to keep the Commandments of God, and the Teſtimony of Jeſus Chriſt.
With this earneſt Deſire and Expectation, that the Candid, Ingenuous Reader, however contrary-minded, will overlook what of frailty and weakneſs he may take notice of, which may be too much; and eye principally the Deſign, Drift and Scope thereof. And that if by the multitude of Quotations, through ſo antient a track, he finds any particular miſtake, miſquotation, or miſapplication, that he will not ſo dwell, or inſiſt upon it, to reject the Truth of all the reſt, that are full and clear without exception; which is the way that Carpers and Sophiſters take, and the method that Papiſts have all along taken in Reply to our Proteſtant-Writers. Though this withal I can aſſure you, that I have not willingly given any ſuch occaſion; But have either tranſcribed the Authorities from their own Works, or from ſome Authentick Writers, that have ſo done, and eſpecially from the Magdiburgenſian Hiſtory, ſo much eſteemed amongſt the Proteſtants, and whereof I ſhall be accountable to any judicious Enquirer, that may doubt the truth hereof.
Though by the the way, it muſt be remembred, That all Humane Authority urged from Antiquity, is at beſt but Argumentum ad Hominem: It being Scripture-Authority only, that is of Divine force, and, as coming from God, can oblige the Conſcience.
Therefore if you will but pleaſe, before you make up your Judgment, and paſs the Definitive Sentence, to read the whole, and laying all parts together, weigh them (with an impartial mind) in the Ballance of the Sanctuary; you will find, I doubt not, That as no Ordinance of Jeſus Chriſt is more fully and clearly aſſerted from the Scripture, founded with greater Wiſdom and Righteouſneſs, or of more excellent Uſe to the Church, than that of Believers Baptiſm, however it hath been contemned, nick-named, and reproached:
So no Invention of Man, or Innovation of Antichriſt hath been more pernicious, either to the Church or World, or founded upon leſs of Reaſon, Righteouſneſs, and Truth, than that of Sprinkling Infants, though it hath ſo long and ſo currently paſt for Chriſts Ordinance of Baptiſm.
Laſtly, If any ſhall be offended at this Witneſs, (though thus made good by a ſeven-fold Demonſtration twice told) Let th…m know, (that the Providence of God hath ſo ordered, as they'l find herein) that they cannot oppoſe it, without oppoſing and contradicting themſelves; there being ſcarce one Argument in the whole Book, that is not ſubſtiantially confirmed by ſome eminent men of their own.
Amongſt ſeveral Miſtakes committed by the Preſs, the Reader is deſired to correct theſe following, ſome whereof alter the ſenſe, viz.
PAge 29. Line 15. Read, or Church. P. 30. l. 18. r. and reſpective. l. 19. none for man. l. 22. r. Body of Chriſt. P. 50. l. 2. r. of Infants Bapt. P. 72. l. 4. r. by for t…. P. 86. l. 14. r. that. P. 94. l. 24. r. uncapable. P. 129. l. 19. r. the name. P. 134. dele rather. P. 145. l. 17. r. new Garment. P. 151. l. 4. r. for. P. 152. l. 23. r. know that P. 191. l. 22. r. intail. P. 229. l. 8. r. Generations. p. 271. l. 12. r. them. P. 276. l. 16. r. conform to. P 285. l. 15. r. Lanifrank. P. 287. l. 18. dele for. P. 296. l. 18. r. Manichean. P. 307. l. 12. r. …ppoſitions. In the Poſtſcript. p. 41. l. 13. r. contemptious traducing, p. 50. l. 1. dele which. p. 51. l. 19. by the Church.