The Paedobaptists Apology for the Baptized Churches, Treatise

The Paedobaptists Apology for the Baptized Churches · Treatise

p. 1THE Paedo Baptiſts Apologie FOR The Baptized Churches, &c.

THere is no point of the Chriſtian Faith, of greater importance in order to the compoſure of Diviſions among ſuch as conſcientiouſly profeſs the Name of Chriſt, then the Doctrine of holy Baptiſme, in the Name of Jeſus Chriſt for the remiſſion of ſins; for as many as have been Gal. 3. 27. Heb. 6. 2.Gal 3:27Heb 6:2Baptixed into Chriſt have put on Chriſt. And where this foundation truth hath been neglected or eſſentially corrupted, there hath enſued great diſorder in Religion, becauſe the being of the Church (as viſible) is ſo concern'd therein, that there can be no orderly proceeding p. 2in any Church Act, nor participation in any Church Priviledge, where Sacred Baptiſme is not Antecedent.

And though Reformation (or rather the reſtoration) of this Truth be hard to accompliſh, yet muſt we not be diſcouraged, but ſtill purſue all lawful and probable wayes to effect it in this, as well as in other caſes. And the way which I have choſen to help on this needful work at this time is to ſhew, that (notwithſtanding the diſcord in point of practice, yet) there is a very great concord in doctrine, touching the main queſtions which concern this Heavenly Inſtitution, between the Paedo-Baptiſts, and the Baptized Churces. The queſtions are theſe.

1. What are the Qualifications required of all ſuch as are to be bapt…zed.

2. What is the aue Act or right Form to be obſerved and done in this ſolemn rite of Baptiſme.

Touching the firſt, the doctrine of the Baptized Churches is well known, p. 3namely, That Repentance toward God, and Faith towards our Lord Jeſus Chriſt are prerequiſites to the baptiſme of every ſinner. And to this agrees the holy Scripture with full conſent, …aying, Repent and be baptized every one of you. Act. 2. 38. Mark 1. 5. Acts 8. 12, Acts 18, 8.Acts 2:38Mark 1:5Acts 8:12Acts 18:8They were all baptized confeſsing their ſins. When they beleived Philip preaching the things concerning the Kingdome of God &c. They were baptized both men and women, many of the Corinthians hearing, believe'd and were baptiſed. And hence this holy Ordinance is well called the Laver of Regeneration; the Baptiſme of repentance, fo…th… r…miſ…ion of ſins. Now let us hear the doctrine of the Paedo-Baptiſts touching this queſtion.

1. The Church of England both in her Articles and vulgar Catechiſm, delivers her mind clearly to this purpoſe, that ſuch repentance whereby ſin is forſaken, and ſuch Faith as by which the promiſes of God are ſtedfaſtly beleived, p. 4is required of perſons (meaning all perſons) which are to be baptized, and that in Baptiſm Faith is confirmed &c.

2. M…. Perkins) a Learned Son of …he ſame Church) upon theſe words, …each all Nations baptizeing them. ſaith, I explain the words 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 makeing with man the Covenant in Baptiſm, firſt of all he calls them by his word and commands them to beleive and repent, then in the ſecond place God makes his promiſe of mercy and forgiveneſs▪ and thirdly he feals his promiſe by Baptiſm—they that know not, nor conſider this order which God uſed in Covenanting with them in Bapti…m deal preproſterouſly, overſliping the commandment of repenting and b…leiving—this is the cauſe of of ſo much profaneneſs in the world— p. 5we ſee what is done in Baptiſm, the Covenant of grace is ſolemniz'd between God and the Party baptized, and in this Covenant ſomething▪ belongs to God, ſome to the Party baptized, the actions of the Party baptized is a certain ſtipulation, or obligation, whereby he bindeth himſelf to give homage to the Father, Son, and holy Ghoſt. This homage ſtandeth IN FAITH, whereby all the promiſes of God are beleieved, and in OBEDIENCE to all his commandements. The ſign of this obligation, is that the Party baptized WILLINGLY yeilds himſelf to be waſhed with water.

3. Diodate on the ſame Text, teaches that Baptiſm is a Sacrament of grace in remiſſion and expiation of ſins, and regeneration to a new life. And likewiſe for a token that they are bound on there ſide (meaning ſuch as are baptized) to conſecrate themſe…ves to God, and to give themſelves over to the conduct of … Spirit, and to p. 6CONFESSE his name PERPETUALLY. [Thus theſe three witneſſes do concurre with the truth and therein do hold a concord with the baptized Churches. And one would think there ſhould now be no place for ſuch a conceit, as that Infants are fit ſubjects for the ſacred ordinance of baptiſm, becauſe wholly uncapable of theſe qualifications. Now whereas div…r… things are pretended as grounds for Infant Baptiſm, we ſhall briefly recount the particulars which are chiefly inſiſted on, and then ſhow how the ſame are refelled or made void by ſome of the moſt learned Aſſerters of Paedo-baptiſm. The grounds pretended are theſe.

1. The Covenant which God made with Abraham and his ſeed, Gen. 17. who were to be circumciſed (to wit the makes only) in their Infancy, this is thought to be a Type of baptiſm, and hence 'tis conceived that Infants ought …o be baptized.

2. Chriſts permi…ing Infants to be p. 7brought to him, as perſons to whom the Kingdome belongs.

3. They being tainted with original ſin, muſt be cleanſed from it, which is ſuppoſed to be done by baptiſm.

4. Becauſe it is ſaid except a man be born of water &c. he cannot enter into the kingdome of God. John 3.

5. Becauſe Infants do not ponere obicem, and ſo are more fit for baptiſm then adult Perſons, as 'tis thought.

6. Becauſe without baptiſm Parents can not hope the ſalvation of dying Infants (as ſome think.)

7. The promiſe of the holy Ghoſt, Acts 2. 39, is thought to belong to Infants, and ſo they ought to be baptized becauſe they are ſaid to be holy.

8. Unleſs Infants be baptized 'tis thought God is worſe to Infants in the Goſpel, then in the Law.

9. Infants are a par… of all Nations, and the command for baptizing is of extent to all Nations.

10. 'Tis thought the Apoſtles baptized Infants becauſe they baptized p. 8whole houſholds, and 'tis ſaid, it hath deſcended to this very age as a Tradition Apoſtolical.

To all which, Doct. Jer. Taylor (and others) in behalf of the baptized Churches, do give anſwer as followeth.

That this is a goodly Harangue, which upon ſtrict examination will come to nothing; that it pretends fairly, and ſignifies little; that ſome of thoſe allegations are falſe, ſome impertinent, and all the reſt inſufficient.Libert. proph…. p, 228. to pag. 246.

For the argument from circumciſion, is invalid (or of no wright) upon infinite conſiderations, figures and types prove nothing, unleſs a commandment go along with them, or ſome expreſs …o ſignifie ſuch to be their purpoſe: for the deluge of waters and the ark of Noah were a figure of Baptiſm ſ…id Pe…r: and if therefore the Circumſtances of one ſhould be drawn to the other, we ſhould make Baptiſm a Prodigie, rather p. 9then a rite. The Paſcal Lamb was a Type of the Euchariſt which ſucceeds the other as Baptiſm doth Circumciſion, but becauſe there was in the manducation of the Paſcal Lamb, no preſcription of Sacramental drink, ſhall we thence conclude that the Euchariſt is to be miniſtred but in one kind? and even in the very inſtance of this argument ſupp…ſing a correſpondence of analogie betwen Circumciſion and Baptiſm, **Which yet the Baptiſts do not grant.yet there is no correſpondence of Identity: for although it were granted that both of them did conſign the Covenant of Faith, yet there is nothing in Circumſtance of Childrens being Circumciſed that ſo concerns that M…ſtery, but that it might very well be given to Children, and yet Baptiſm to men of reaſon; becauſe Circumciſion left a Character in the fleſh, whi…h being imprinted upon Infants did its work to them p. 10when they came to age, and ſuch a Character was neceſſary, becauſe there was no word added to the ſign; but baptiſm imptints nothing that remains on the body, and if it leaves a Character at all it is upon the ſoul to which alſo the word is added, which is as much a part of the Sacrament as the ſign it ſelf is **It is a ſaying of Auguſtin, De trahe verbum quid eſt aqua &c. Take away the word and what is water, nothing but water joyn the word to the Element and it is made a Sacrament. This conſideration is very concluding againſt Paedo Baptiſm, for to the Infant, the word is as it were taken away from the Element, a…d conſ…quent y accordirg to Aug. it can be no Sacrament to them at all.for both wch reaſons it is very requiſite that the Perſons baptized ſhould be capable of reaſon, that they may be capable of both the word of the Sacrament and th… impreſs made upon the Spirit. Since therefore the reaſon of this pa…ity does wholly fail, there is nothing left to infer a neceſſity, of complying in this p. 11circumſtance of age, any more then in the other anexes of the Type: and the caſe is clear in the Biſhops queſtion to C…p…iu…, for why ſhould not Infants be baptized juſt upon the eight day as well as Circumciſed, if the correſpondence of the rites be an argument to infer one circumſtance which is impertninent and accidental to the miſteriouſneſs of the rite, why ſhould it not infer all [eſpecially ſuch a material thing as the time of baptiſm, for if the eight day be not determined, no man is able to aſſign the day of baptiſm, which being delayed till the tenth or twentieth day, may by the ſame reaſon be deferred till the Child have paſſed through its infancy, and become capable of e…udition] and then alſo females muſt not be baptized becauſe they were p. 12not circumcized, but it were more proper, if we would underſtand it aright, to proſecute the analogie of the type to the antitipe by way of letter and ſpirit, and ſignification, and as circumciſion ſignifies baptiſm ſo alſo the adjuncts of circumciſion ſhall ſignifie ſomething ſpiritual in the adherences of baptiſm. And therefore as Infants were circumciſed, ſo ſpiritu…l Infants ſhall be baptized, which (according to ſome) is ſpiritual circumciſion [which yet is better expounded by St. Paul. Phil. 3. Where he makes the ſpiritual circumciſion to be the mind and ſpirit renewed, and the putting of the body of the ſins of the fleſh] for therefore babes had the miniſtery of the type to ſignifie that we muſt when we give our names to Chriſt, become foreign Children in malice, [for unleſs you become like one of theſe little ones you cannot enter into the Kingdome of Heaven] ſaid our bleſſed Saviour, and then the …ye is made p. 13compleat, and this ſeems to have been the ſence of the p…imative Church, for in the ages next to the Apoſtles, they gave to all baptized perſons mi…k and hony to repreſent to them their duty, that though in age and underſtanding they were men, yet they were babes in Chriſt, and Children in malice. But to infer the ſence of the Paedo Baptiſts, is ſo weak a manner of arguing, that Auguſtin whoſe device it was (and men uſe to be in love with their own fancies) at the moſt pretended it but as probable [Lo here the newneſs of the argument, from Infant circumciſion, to Infant baptiſm.

[As for the Catholicks they hold it an Ex manu controv… under the probation of divers of their Doctors, Profeſſors and Students in Theology. p. 372. to 377.abſurd thing to argue as the Proteſtants do, from the Covenant made with Abraham and his ſeed, Gen 17. 7. Thus they ſpeak. That prom…ſe concerns literally pecuculiar p. 14pro…ction, and …orldly felicity, not the remiſſion of ſins and everlaſting Life, neither can we be ſons of Abraham by carnal generation, or by our carnal Paren…s (we are not Jews but Gentiles) but only by ſpiritual generation (to wit Baptiſm) by which we are born to God, and made the brothers of Chr…t… the Sons of Abraham, th…ſe (ſaith St. Paul) are the ſons of Abraham, not who are the Sons of the fleſh but of Faith Rom. 4. 12. 13.

Again they deride the Argument drawn S. N. Antid.from Infants being circumciſed in order to their being baptized, calling it a cunning argument by which it will follow that Females are not to be baptized, &c.]

And as ill ſucceſs will they have with the other Arguments as with this for from the action of Chriſts bleſſing Infants to inſer that they are to be baptize, proves nothing ſo much as that there is a great want of better arguments, p. 15The Concluſion would be with more probability derived thus; Chriſt bleſſed Children and ſo diſmiſſed them, but baptized them not, therefore Infants are not to be baptized, but let this be as weak as it's enemy, yet that Chriſt did not baptize them, is an argument ſufficient that Chriſt hath other wayes of bringing them to Heaven. He paſſed his act of Grace upon them by benediction and impoſition of hands.

And therefore though neither Infants nor any man in puris naturalibus can attain to a ſupernatural end without the addition of ſome inſtrument or means of Gods appointing ordinarily, yet where God hath not appointed a rule nor an order, as in the caſe of Infants, we contend he hath not, this argument is invalid▪ And as we are ſure that God hath not commanded Infants t… be baptiſed, ſo we are ſu…e God will do them no injuſtice, nor damn them for what they cannot help.

p. 16And therefore let them be preſſed with all the inconveniences which a…e conſequent to Original ſin, yet either it will not be laid to their charge, ſo as to be ſuſſicient to condemn them; or if it could, yet the mercy and abſolute goodneſs of God will ſecure them, if he take them away before they can glorifie him by a free obedience. Quid ergo foſtivat innoceus alis ad remiſſionem p…ccatorum? Was the queſtion of Tertullian (lib. de bapt.) he knew no ſuch danger from their Original guilt, as to drive them to a laver of which in that age of innocence they had no need, as he conceived▪ and therefore there is no neceſſity of flying to the help of others, for tongue, and heart, and faith, & prediſpoſitions to baptiſm; for what need all this ſtir? as Infants without their own conſent, without any act of their own. And without any exteriour ſolemnity, contracted the guilt of Adams ſin, and are lyable to all the puniſhment which can with Juſtice p. 17deſcend upon his poſterity who are perſonally innocent; ſo Infants ſhall be reſtored without any ſolemnity or act of their own, or any other for them, by the ſecond Adam by the redemption of Jeſus Chriſt by his righteouſneſs and mercies, applyed either immediately, or how, or when he pleaſes to appoint [and to this agrees that ſaying of the Apoſtle as in Adam all dye, ſo in Chriſt ſhall all be made alive; and as by the diſobedience of one many were made ſinners, ſo by the obedience of one ſhall many be made righteous] And ſo Auſtins argument will come to nothing without any need of God-fathers, or the faith of any body elſe. And it is too narrow a conception of God Almighty, becauſe he hath tyed us to the obſervation of Ceremonies of his own inſtitution, that therefo…e he hath tyed himſelf to it. Many thouſand ways there are by which God can bring any reaſonable ſoul to himſelf: but nothing is more unreaſonable, then p. 18becauſe he hath tyed all men of years, and diſcretion to this way, therefore we of our own heads ſhall carry Infants to him that way without his direction: the conceit is poor and low, and the action conſequent to it, is too bold and ventrous, myſterium meum mihi & filiis domus meae. Let him do what he pleaſe to Infants we muſt not.

Only this is certain, that God hath as great care of Infants as of others, and becauſe they have no capacity of doing ſuch acts, as may be in order to acquiring ſalvation, God will by his own immediate mercy bring them thither, where he hath intended them; but to ſay that therefore he will do it by an external act and miniſtry, and that confin'd to a particular, viz. This rite & no other, is no good argument unleſs God could not do it without ſuch means, or that he had ſaid he would not: and why cannot God as well do his mercies to Infants now immediately, as he did before the Inſtitution p. 19either of Circumciſion or Baptiſm? […his query is worthy of ſerious conſideration] however there is no danger that Infants ſhould periſh for want of this external Miniſtry, much leſs for prevaricating Chriſts precept, niſi quis renatus fuerit &c. For firſt the water and ſpirit in this place [according to ſome learnéd expoſiters] ſignifie the ſame thing: and by water is ment the …ff…ct of the ſpirit clenſing and purifying the ſoul, as appears in its parralel place of Chriſts baptizing with the holy Ghoſt and Fire—(but to let paſs this advantage and to ſuppoſe it to be ment of external Baptiſm [as that is the moſt likely ſenſe] yet this no more infers a neceſſity of Infants Baptiſm, then the other words of Chriſt infer a neceſſity to give them the holy Communion, niſi comediritis carnem filii hominis, & brberitis ſanguinem non introibitis in regnum …aelorum; and yet we do not think theſe words ſufficient Argument to communicate them; if men therefore p. 20will do us juſtice, either let them give both Sacraments to Infants as ſome Ages of the Church did, or neither, for the wit of man is not able to ſhew a deſparity in the ſanction, or in the evergie of its expreſſion; and therefore they were honeſt, that underſtood the obligation to be parralel, and performed it accordingly, and yet becauſe we ſay they were deceived in one inſtance, and yet the obligation (all the world cannot reaſonably ſay but) is the ſame: they are as honeſt and as reaſonable that do neither. And ſince the antient-Church did with an equal opinion of neceſſity give them Communion, and yet men now adays do not, why ſhall men be mor… burthened with a prejudice and nam… of obloquy for not giving the Infant… one Sacrament, more then they ar… diſliked for not affording them the other. If Anabaptiſt ſhall be … name of diſgrace, why ſhall not ſom… other name be invented for them p. 21that deny to communicate Infants, which ſhall be equally diſgraceful, or elſe both the Opinions ſignifyed by ſuch names, be accounted no diſparagement, but receive their eſtimate according to their truth?

Of which truth ſince we are now taking account from pretences of Scripture, it is conſiderable the diſcourſe of St. Peter which is pretended for the intitleing Infants to the promiſe of the holy Ghoſt, and by conſequence to Baptiſm, which is ſuppoſed to be its inſtrument of conveyance, 'tis wholly a fancy, and hath nothing in it of certainty or demonſtration and not much probability. For beſides that the thing it ſelf is unreaſonable and the holy Ghoſt works by the heighting and improveing our natural faculties, and therefore is a promiſe that ſo concerns them, as they are reaſonable Creatures, and may have a tittle to it, in proportion to their nature, but no poſſeſſion or reception of it, till their faculties come into act, beſides this, I ſay, the words mentioned in S. P… t…rs …rmon (which are the only record of the promiſe are interpreted upon a w…a… miſtake; the promiſe belongs to you and to your Children therefore Infants are actually receptive o… it in that capacity, that's the argument: but the reaſon of it is not yet diſcovered nor never will [For indeed it is without reaſon] To you and your Children, i…s you and your poſterity, to you and your children when they are of the ſame capacity in which you are effectually receptive o… the promiſe. [Beſide the promiſe of the Spirit in this place is refer'd to the gift… of the holy Ghoſt, an… is therefore made t… thoſe who had alread… Se Diod te. in act 2.received it in the quic… ning, or illuminating opperation of it, an… is the po…tion of beleivers as ſuch, and i… conſequent to baptiſm. Acts 2 38, 39▪ and is therefore wrongfully made an argument for the baptizing of Infants, wh… p. 23(what ever they may have of the g…aces of the ſpirit **a thing wholy unknown that they have any ſuch receit of the Spirit.yet) have neither need of, nor any capacity to uſe the gifts of the ſpirit and therefore evident it is that this promiſe of the Spirit belongs not to Infants at all]

And for the Allegation of St. Paul, that Infants are holy if their Parents be faithful, it ſignifie nothing, bu… that they are holy by deſignation,—[or according to Eraſmus they (to wit Infants Eras. parrap. …n 1 Cor. 7.1 Cor 7born of ſuch Parents as the o…e being a Chriſtian the other not) are holy leg… …ately; for the converſion of either wife or …ſband d…th not diſſo…ve the marriage which was made when both were in u…b… …eif. And however it is true, that Au…tin was a great ſtick…er for Paedo-Bap…iſm, yet he denys that any ſuch thing can …e deduced from the text in hand, his words …re theſe. lib. 3 De pec. mer. remi…. p. 24It is to be held without doubling, whatſoever that ſanctification was, it was not of power to make Chriſtians and remit ſins. He might well ſay ſo conſidering that the holineſs of the child is derived from the ſanctity of the unbeleiver, as the word elſe being rightly refer'd doth evince, 1 Co. 7. 14.]

And as the promiſs appertains not (for ought appears) to Infants in that capacity and conſiſtance,—yet Baptiſm is not the means of conveying the holy Ghoſt, for that which Peter ſayes be baeptized and ye ſhall receive the holy Ghoſt, ſignifies no more then this; firſt be baptized and then by impoſition of the Apoſtles hands, (which was another miſtery and rite) … ſhall receive the promiſs of the Father and this is nothing but an infinuation of the rite of Confirmation, a… to this ſenſe expounded by diver… antient Authors; and in ordinary Miniſtry, the effect of it is not beſtowed upon any unbaptized perſons, for it is in order next after baptiſm: and upon this ground Peters argument in the caſe p. 25of Cornelius was concluding enough, a mojori ad minus, thus the holy Ghoſt was beſtowed upon him and his Family, which gift by ordinary miniſtry was conſequent to baptiſm, not as the effect is to the cauſe, or to the proper inſtrument, but as a conſequent is to an antecedent, in a chain of c…uſes accidentally, and by poſitive inſtitution depending upon each o…her) God by that miracle did give Teſtimony that the perſons of the men were in g…eat diſpoſitions towards Heaven, and therefore were to be admitted to theſe rites which are the ordinary inlets into the kingdome of Heaven. But then from hence to argue that where ever there is a capacity of receiving the ſame grace, there alſo the ſame ſign is to be adminiſtred, and from …ence to infer Paedo-Baptiſm, is an argument very fallatious upon ſeveral grounds; firſt becauſe Baptiſm is not the ſign of the holy Ghoſt, but by another miſtery it was conveyed ordinarily, and extraordinarily, it was convey'd independently from any miſtery, and ſo the argument goes upon a wrong ſuppoſition. 2. If the ſuppoſition were true, yet the propoſition built upon it is falſe, for they that are capable of the ſame grace, are not alwayes capable of the ſame ſign, for women under the law of Moſes although they were capable of the righteouſneſs of Faith, yet they were not capable of the ſign of Circumciſion, for God does not alwayes convey his graces in the ſame manner, but to ſome mediately, to ſome immediately; and there is no better in…tance in the the World of it, then the gift of the holy Ghoſt (which is the thing now inſtanc'd in, in this cont…ſtation.)

And after all this leaſt theſe arguments ſhould not aſcertain their cauſe, they fall on complaining againſt God, and will not be content with God, unleſs they may baptize their children but take exceptions that G…d did more for the children of the Jews, But why ſo? becauſe God made a Covenant p. 27with their children actually as Infants, and concin'd it by circumciſion: well ſo he did with our children too in their proportion. He made a Convenant of ſpiritual promiſes on his part, and ſpiritual and real ſervices on ours; and this pert…ins to children when capable, but made with them as ſoon as they are alive, and yet not ſo as with the Jews b…bes, for as they rite conſign'd them actually, ſo it was a national and temporal bleſſing and covenant, and a ſeparation of them from the portion of the Nations, a mark…ng them for a peculiar people, and therefore while they were in the Wilderneſs and ſep…rate from the commixture of all people they were not at all ci…cumciſed but as that ri…e did ſeal the righteouſneſs of Faith, [Which whe…her it did any ſuch thing to an… ſ…ve to …braham only …n m…ch doubten] ſo by vertue of i…'s …, and remanem…y in their fl…ſh, it did that work when the … came to age, But in Chriſtian Infants t…e p. 28caſe is otherwiſe, for the new Covenant being eſtab…iſhed upon better promiſes, is not only to be…ter purpoſes, but alſo in a diſtinct manner to be underſtood, when their ſpirits are as receptive of a ſpiri…ual act or impreſs as the bodies of jewiſh children were of the ſign of circumciſion then it is to be conſign'd; but the buſineſs is quickly at an end by ſaying that God hath done no leſs for ours, then for their children, for he will do the mercies of a Father and Creator to them, and he did no more to the other, but he hath done more to ours, for he hath made a Covenant with them and built it upon promiſes of the greateſt concernment. —[And note further we have as much ground of comfort concerning our dying Infants, as the faithful had for the firſt two thouſand years, during all which time, the Covenant of grace reached to Infants, though there was no external ceremony to conſign it to Infants.] —For the inſinuation of the precept of Baptizing all Nation, of which p. 29children are a part, does as little advantage as any of the reſt, becauſe other parallel expreſſions of the Scri… ture do determine and expound themſelves to a ſence that includes not all perſons abſolutely, but of a capable condition as ado…ate …um omnes gentes, & perſallirae Deo omnes Nationes terra. [And Nation ſhall riſe againſt Nation, where Infants are excluded] and divers more. [But Eraſmus hath well expounded this text, where he reſtrains Eraz. par. on Math. 28.Matt 28the baptizing to ſuch as are repentant of their former life.

As for the Conjecture concerning the Family of Stephan…s, at the beſt it is but a conjecture, and beſides that it is not prov'd that there were children in the Family; yet if that were granted it follows not that they were baptized, becauſe by [whole Families] in Scripture is ment all Perſons of reaſon and age within the Familie, for it is ſaid of the Ruler at Capernaum, p. 30that he beleived a…d all his houſe. Now you may alſo ſuppoſe that in his houſe were little babes, that is like enough, and you may ſuppoſe that they did beleive too, before they could underſtand, but that's not ſo likely; and then the argument from baptizing Stephen's Family may be allowed juſt as probable: but this is unmanlike to build upon ſuch ſlight and airy conjectures.

But tradition by all means muſt ſupply the place of Scripture, and there is pretended a Tradition apoſtolical that Infants were baptized: but at this we are not much moved, for we who rely upon the written word of God, as ſufficient to eſtabliſh all true Religion, do not value the allegations of Traditions; and however the World goes none of the reformed Churches can pretend this argument againſt this opinion, becauſe they who reject T…adition when 'tis againſt them, muſt not pre…end it at al… for them. But if we ſhould allow the p. 31Topick to be good, yet how will it be verified? for ſo far as it can yet appear, it relies wholly upon the Teſtimony of Origen, for from him Auſtin had it. Now a Tradition apoſtolical if it be not conſign'd with a fuller teſtimony then of one perſon, whom all after ages have condemn'd of many errours, will obtain ſo little reputation among thoſe that kn…w that thing, have upon greater authority pretended to derive from the Apoſtles, and yet f…ſly, that it will be a great argument that he is credulous and weak, that ſhall be de…ermined by ſo weak probation, in matters of ſo great concernment. And the truth of the buſineſs is, as there was no command of Scripture to obliedge children to the ſuſception of it, ſo neceſſity of …ae…o-baptiſm was not determined in the Church till the eight age after Chriſt, but in the year 418. in the Mileritan cou…cel (a principal of A…r…ca, there was a Cannon made for Paedo Bapt▪ never till then, I grant p. 32it was practiſed in Africa before that time, and they or ſome of them thought well of it, and though that be no Argument for us to think ſo, yet none of them did ever before, pretend it to be neceſſary, none to have been a precept of the Goſpel, St. Auſtin was the firſt that ever preach'd it to be abſo…utely neceſſary, and it was in his heat and anger againſt Pelag…us who had warm'd and chafed him ſo in that queſtion; that it made him innovate in other doctrines, poſſibly of greater concernment then th…s, And that although this was practic'd antiently in Africa yet that it was without an opinion of neceſſity, and not often there, nor at all in other places, we have the teſtimony of a learned Paedo Baptiſt Ludovicus Ludovicus Vives.Vives who in his annotations upon Auguſtin De Civit. Dei. l. 1. c. 27. afirms. Neminem niſi adultum antiquitus ſol…re baptizari. [And becauſe p. 33th…s Teſtimony is of great import I will ſet down the very words of Auguſtine and Ludovicus Vives, as I find them in the Engliſh Edition of the ſaid book of the City of God, cap. 26. Where Auguſtine puts forth this queſtion. What is the reaſon then that we do ſpend ſo much time in our exhortations, endeavouring to annimate th…ſe whom we have bapt…zed, ei…her unto Virginity, or c…ſt widdow-…ood or honeſt and honourable marriage; Now upon theſe words […hoſe whom we have baptiz…d] Vives comments t…us, Leaſt any man ſhould miſtake this place, underſtand tha… in times of old, no man was brought unto baptiſm, but he was of ſ…fficient years, to know what that miſtical water meant, and to require his baptiſm, and that ſundry times.—I hear that in ſome Cityes of Italy they do for the moſt part obſerve the antient Cuſtome as yet. And it is to be obſerved that in the Margent are two Notes, the 1. is that this is the old manner of baptizing. The 2, That all this is left out in the Paris Edition, whence we may note how the p. 34writings of the Antients are abuſed, and how ingeniouſly it is confeſſed, Paedo-Baptiſm is not the old manner of baptizing.

And here we will inſert ſome other teſtimonies from the learned Paedo-Baptiſts, touching the Novelty of Infant baptiſm. The firſt is out of Robertus Fabianus his Chron. 4. Fabian.part in fol. 107. where he brings in Auguſtine the Monk ſpeaking thus to the Brittain Biſhops▪ Since ye will not aſſent to my H…ſts generally aſſent ye to me ſpecially in three things, the firſt is that ye keep Eaſter-day in due form and time as it is ordained The ſecond, THAT YE GIVE CHRIS…ENDOM TO CHILDREN, &c. But THEY WOULD NOT THEREOF. This was about the fifth Age after Chriſt whence its remarkable that Infant bap…iſm was then oppoſed by …he joynt conſent of the Brita…n Biſh…ps which were ſent to the Aſſembly to conſul… the affairs of Religion at that time. Our next teſtimony is from the Learned Caſuiſt Hugo Grotius Hugo Grotiuswho tells us, To defer baptiſm till ripe years was in old time left at liberty, now the obſervation is otherwiſe. Plainly giving the caſe that Paedo-baptiſm is not the old way but a new obſervation. But here we will again give place to Doctor Taylor, who ſaith.

That beſides that the tradition cannot be proved to be Apoſtolical, we have very good evidence from antiquity that it was the opinion of the primitive Church that INFAN…S OUGH… NOT TO BE Anno 315.BAPTIZED. And this is clear in the Con Ne…caeſ.ſix…h Cannon of the C…unſel of Ne…aeſarea. The words **foreignhave this ſence. A woman … may p. 36be baptized when ſhe pleaſe; for her baptiſm concerns not the Child. The reaſon of the connection of the parts of that Cannon is in the following words. Becauſe every one in that confeſſion is to give a demonſtration of his own choice and election, meaning plainly, that if the baptiſm of the mother did paſs upon the Child, it were not fit for a pregnant woman to receive baptiſm, becauſe in that Sacrament, there being a confeſſion of faith which confeſſion ſuppoſes underſtanding, and free choyce, it is not reaſonable the child ſhould be conſign'd with ſuch a miſtery, ſince it cannot do any act of choice or underſtanding. The Cannon ſpeaks reaſon, and it intimates a practice which was abſolutely univerſal in the Church of interrogating the catechumens concerning the Articles of the Creed, which is one argument that either they did not admit Infants to baptiſm, or that they did prevaricate egregiouſly, in asking queſtions of them, who themſelves p. 37knew were not capable of giving anſwer.

and to ſupply their incapacity by the anſwer of a Godfather, is but the ſame unreaſonableneſs acted with a worſe circumſtance; and there is no ſenſible Tertul. lib. de Bap. cap. 18.account can be given of it, for that which ſome imperfectly murmure concerning ſtipulations civil performed by tutors in the name of their pupils is an abſolute vanity; for what if by poſitive conſtitutions of the Romanes ſuch ſolemnities of Law are required in all ſtipulations, and by indulgence are permitted in the caſe of a notable benefit acruing to Minors. Muſt God be tyed, and Chriſtian Religion tranſact her miſteries by proportion and complyance with the Law of the Romanes? I know God might if he would have appointed Godfathers to give anſwer in behalf of Children, and to be F…de-juſſors for them, but we cannot p. 38find any authority o… ground that he hath and if he had then it is to be ſuppoſed he would have given them comiſſion to have tranſacted the ſolemnity with better circumſta…ces, and given anſwers with more truth▪ and if the Godfathers anſwer in the Name of the Child [I do believe] it is notorious they ſpeak falſe and ridiculouſly: for the Infant is not capble of be…ieving, and if he were, he were a ſo capable of diſſenting, and how then do they know Tertull. lib. de baptis. cap. 18.his mind And therefore Tertullian gives advice that the bap…iſm of Infants … be deferred till they could … an account of their faith, and the ſame alſo is the counſel of **…. to queſt. in …. Baptiſma.Gregory biſhop of Naziazum, although he allows them to haſten it in caſe of neceſſity, for though his reaſon taught him what was fit, [Namely that none ſhould b… baptized till they were of underſtanding yet he was overborn with the practi… and opinion of his Age which began to bear too violently upon him, and yet in another place he makes mention of ſome to whom baptiſm was not adminiſtred foreign by reaſon of infancy.

To which if we add that the Parents of St. Auſtin, St. Jerome, and St. Ambroſe, although they were Chriſtian, yet did not baptize their Children before they were thirty years of age it will be very conſiderable in the example, and of great efficacy for deſtro…ing the ſuppoſed neceſſity or derivation from the Apoſtles [and for further evidence we may well alledge in this place, that of Theodoſius the Emperor born in Spain his Parents being both Chriſtians, and he from his youth educated in th… Christian Faith, who falling ſick at Theſſ…onica, was baptized and recovered of his ſickneſs.

p. 40but however (Paedo baptiſm) it is againſt the perpetual analog… of Chriſts Doctrine to baptize Infants, for beſides that Chriſt never gave any precept to bap…ize them, nor never himſelf nor his Apoſtles (that appears) did baptize any of them, all that either he or his Apoſtles ſaid concerning baptiſm, requires ſuch pretious diſpoſitions to it, of which Infants are not capable, and theſe are faith and repentance, and not to inſtance in thoſe innumerable places that require faith before baptiſm, there needs no more but this one ſaying, he that believeth and is baptized ſhall be ſaved, but he that believeth not ſhall be damned. Plainly thus, fai…h Mark 6.Mark 6and baptiſm in conjunction Perſeverence in Faith must here be underſtood, with the Fruits of Faith a…ſo.will bring a Man to Heaven, but if he have not faith baptiſm ſhall do him no good. So that if baptiſm be neceſſary, then ſo p. 41is faith, and much more; for want of Faith damns abſolutely, it is not ſaid ſo of the want of baptiſm.

Now if this decretory ſence be to be underſtood of perſons of age, and if Children by ſuch an anſwer (which indeed is reaſonable enough) be excuſed from the neceſſity of Faith, the want of which regularly does damn, then it is ſottiſh to ſay the ſame incapacity of reaſon and Faith, ſhall not …xcuſe them from the actual ſuſception of baptiſm which as leſs neceſſary, and to which faith and many other acts are neceſſary prediſpoſitions when it is reaſonably and humanely …eceived. The concluſion is that bap…ſm is alſo to be defer'd till the time of …aith, and whether Infants have faith or no, is a queſtion to be diſputed by …erſons that care not how much they … ▪ nor how little they prove.

1. Perſonal and actual faith they have none, for they have no acts of …nderſtanding, and beſides how can …ny man underſtand that they have, p. 42ſince he never ſaw any ſign of i… neither was he told ſo by any o… that could tell.

2. Some ſ…y they have imputativ… Faith, but then ſo let the S…cramen… be too, that is, if they have the Parent faith or the Churches, then ſo le… baptiſm be imputed by derivatio… from them alſo.—For ſince faith … neceſſary to the ſuſception of baptiſ… (and they themſelves confeſs it b… ſtriving to find out new kinds of fait… to daub the matter up) ſuch as th… faith is, ſuch muſt be the Sacramen… for there is no proportion betwee… an actual Sacramen, and an imputative faith, this being in immedia… and neceſſary order to that, an… whatſoever can be ſaid to take o… from the neceſſi…y of actual Faith, a… that and much more may be ſaid t… excuſe from the actual …uſception … baptiſm.

3. The firſt of theſe devices wa… that of Luther and his Schol ar… p. 43the 2 of Calvin and his; And yet there is a third device which the Church of Rome teaches, and that is, that Infants have habitual faith, but who told them ſo? how can they prove it? what Revela…ion, or reaſon teaches ſuch a thing? Are they by this habit ſo much as diſpoſed to an actual belief without a new Maſter? …an an Infant ſent into a Mahumetan Province be more confident for Chriſtianity when he comes to be a, Man, then if he had not been baptized, are there any acts precedent Concomitant, or conſequent to this pretended habit? this ſtrange invention, is abſolutely without Art, without Scripture, Reaſon or Authority. But if there were ſuch a thing as this abitual Faith, then either all Infants have … or ſome only if all why do they deny bap…ſm to the Infants which are horn of unbe…evers? muſt the child bear the unbelief of … Parents? **For they do …t only deny ſuch Infants the Act, but the …ight to baptiſm becauſe the children of …nbelievers.if ſ…me p. 44only have it, how know they theſe from … reſt, ſith when they come to years, there found a like barrenneſs of this grace … means be uſed to beget it? but third where doth the Scripture make an habit… Faith that which intitles any perſon to ba… tiſm? Surely according to theſe conc… no man can ever tell to whom, or when … diſpence baptiſm.] But the men are … be excuſed unleſs there were bett… grounds; but for all theſe ſtratage… the Argument now alleadged agai… Infant baptiſm is demonſtrable a… unanſwerable.

To which alſo this conſiderati… may be added, that if baptiſm be … ceſſary to the Salvation of Infant upon whom is the impoſition lai… To whom is the command give… To Parents or to the Children, not … the Children, for they are not cap… ble of a Law; not to the parents, … then God hath put the ſalvation … innocent babe… into the power of … thers, and Infants may then be damn… for their Parents careleſsneſs or m… lice. p. 45It follows that it is not neceſſary at all to be done to them, to whom it cannot be preſcribed by a Law, and in whoſe behalf it cannot be reaſonably intruſted to others with the appendant neceſſity, and if it be not neceſſary, it is certain it is not reaſonable, and moſt certain it is no where in terms preſcribed, and therefore it is to be preſumed, that it ought to be underſtood and adminiſtred according as other precepts are with reference to the capacity of the ſubject, and the reaſonableneſs of the thing.

For I conſider that the baptizing of Infants does ruſh upon ſuch inconveniences, which in other queſtions we avoid like Rocks which will appear if we diſcourſe thus.

Either baptiſm produces ſpiritual effects, or it produces them not: If it produces not any, why is ſuch contention about it?—But if (as without all peradventure all the Paedo-baptiſts will ſay) Baptiſm does a work p. 46upon the ſoul, producing ſpiritual benefits and advantages; Theſe advantages are produced by the externa… work of the Sacrament alone, or b… that as it is helped by the co-operation and prediſpoſitions of the ſuſcipien….

If by the external work of th… Sacrament alone, how does this diffe… from the opus o…eratum of the Papiſt… ſave that it is worſe? For they ſa… the Sacrament does not produce in effect, but in a ſuſcipient diſpoſed b… all requiſites and due preparatives … piety, faith, and repentance, thoug… in a ſubject ſo diſpoſed they ſay th… Sacrament by its own vertue does i… but this opinion ſays it does it of … ſelf without the help, or ſo much … the coexiſtence of any condition bu… meer reception.

But if the Sacrament does not d… its work alone, but per modum recipien…es according to the prediſpofition… of the ſuſcipient, then becauſe Infant can neither hinder it, nor do an… p. 47thing to further it, it does them no beneſit at all. And if any man runs for ſuccor to that, exploded foreign that Infants have faith or any other inſpired habit of I know not what how, we deſire no more advantage in the world then that they are conſtrain…d to an anſwer without Rev… lation, againſt reaſon, common ſence and all experience in the world.

The ſum of the argument in ſhort, is this though under another rep…eſentment. Either baptiſm is a meer Ceremony or it imploys a duty on our part, if it be a Ceremony only, how does it ſanctifie us or make the comers thereunto per…ect? If it imploy… a duty on our part how then can Children receive it who cannot do duty at all.

And indeed this way of Miniſtration makes baptiſm to be wholly an outward duty, a work of the Law, a carnal ordinance it makes us adheare to the Letter, without regard of the ſpirit, to be ſatiſſied with the ſhadows, p. 48to return to bondage. To relinquiſh the miſteriouſnes, the ſubſtanc… and ſpirituallity of the Goſpel, which argument is of ſo much the more conſequence, becauſe under the ſpiritual Covenant, or the Goſpel of grace, … the miſtery goes not before the Symbol (which it does when the Symbol… are ſeales and conſignations of th… grace, as it is ſaid the Sacraments are) yet it always accompanies it, bu… never follows in order of time, an… this is clear in the perpetual analogy of holy Scripture.

For Baptiſme is never propounded mentioned or enjoyned as a mean of remiſſion of ſins, or of eternal life, but ſomething of duty choice or ſanctity is joyned with it, in orde… production of the end ſo mentione… k…ow you not that ſ… many as are Baptiſ… in…o …hr…ſt Jeſus an… Baptiſed into his death? There i… the miſtery and the Symbol together and declared to be perpetually p. 49united foreign. All of us who were Baptiſed into one▪ were Baptiſed into the other, not only in 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 baptiſed into his death, ſignifies, to Verſe. 4.be buried with him in baptiſme, that as Chriſt roſe from the dead; we alſo ſhould walk in newneſs of life, That's the full miſtery of Baptiſme; for being baptiſed into his death, or which is all one in the next words foreign into the likeneſs of his death, cannot go alone; if we be ſo planted into Chriſt we ſhall be pertakers of his reſurrection, and that is not here inſtanced in preciſe reward but in exact duty for all this is nothing but Cruc fiction of the old man, a deſtroying the body of ſin, that we no longer ſerve ſin.

p. 50This indeed is truly to be baptized both in the Symbol and the Miſtery what 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.

Plainer yet whoſoever are baptized into Chriſt have put on Chriſt, have put on the new Man. But to put on the new Man, is to be formed in Righteouſneſs, holineſs, and truth. This whole argument is the very words of St. Paul. The major propoſition is dogmatically determined, Gal. 3. 27. The minor in Epheſ. 4. 24. The concluſion then is obvious. That they who are not formed a new in Righteouſneſs, holyneſs and truth, they who remaining in the preſent in incapacities, 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 p. 51that baptiſm which is a putting away the fi…th of the fleſh [if yet an human inſtitute may be ſo called] but they have not that baptiſm which is the anſwer of a good Conſcience towards God, which is the only baptiſm which ſaveth us, and this is the caſe of Children and then the caſe is thus.

As Infants by the force of nature cannot put themſelves into a ſupernaturall condition (and therefore ſay the Paedo baptiſts they need baptiſm to put them into it [as if the …re …e…e…ony of which only they are capa…'le could put them into a ſupernaturall con…ition] ſo if they be baptized before the uſe of reaſon, before the works of the Spirit, before the opperations of grace, before they can throw of the works of darknes, and live in ri…hteouſneſs ond newneſs of life, they are never the nearer; from the pains of Hell they ſhall be ſaved by the mercy of God and their o… p. 52innocence though they dye in puris naturalibus, and baptiſm will carry them no further for that baptiſm that ſaves us, is not the only waſhing with water, of which only Infant are capable, but the anſwer of a good Conſcience towards God, of which they are not capable till the uſe o… reaſon, till they know to chuſe the good and refuſe the evill.

And from thence I conſider a new that all vows made by perſons unde… others names ſtipulations made b… minors▪ are not valid till they by … ſupervening act, after they are of ſufficient age do ratifie the ſame, wh… then may not Infants as well mak… the vow de novo as de novo ratifie th… which was made for them ab antiqu… when they come to years of choyce▪ If the Infant vow be invalid till th… manly confirmation, why were it … as good they ſtaid to make it till th… time, before which if they do ma… it, it is to no purpoſe, this would … conſidered.

p. 53And in concluſion our way is the ſurer way, for not to baptiſe Children till they can give an account of their faith is the moſt proportionable to an act of reaſon and humanity, and it can have no danger in it: for to ſay that Infants may be damn'd for want of baptiſm (a thing which is not in their power to acquire they being yet perſons not capable of a Law) is to afirm that of God which we dare not ſay of any wiſe and good man. Certainly it is very much derogatory to Gods juſti…e and a plain defiance to the infinite reputation of his goodneſs.

And therefore who ever will pertinatiouſly perſiſt in this opinion of the paedo-baptiſts, and practiſe it accordingly they polute the blood of the everlaſting Teſtament. They diſhonor and make a pageantry of the Sacrament. They Ineffectually repreſent a ſepulture into the death of Chriſt, and pleaſe themſelves in a ſign without effect, making baptiſm p. 54like the Figtree full-of Leaves but no fruit, &c.

Thus far the Anabaptiſts may argue, and men have diſputed againſt them with ſo much weakneſs and conf… dence, that they have been eucouraged in their error [alias in th… truth] more by accidentiall [alia… real] advantages we have given them by our weak arguings, then by any truth of their cauſe or excellency o… of their wit [ſo the Dr. is pleaſed t… ſay but the evidences of our ſide ſp…ak otherwiſe] but the uſe I make of it as to our ppeſent queſtion (ſaith the Dr.) is this, that ſince there is no… direct impiety in the opinion no… any that is apparently conſequent to it, and they which ſo much p…obabillity, do or may pretend to true perſwaſion they are with all means, Chriſtian, fair, and human, to b… redargued, or inſtructed, but if they cannot be perſwaded they muſt be left to God, who knows every degree of every mans underſtanding, p. 55all his weakneſſes and ſtrength's what impreſs each argument makes upon his ſpirit. and how unreſiſtable every reaſon is, and he alone judges his in…oce…cy and ſincerity: And for the queſtion, I think there is ſo much to be petended [he might ſay really urged] againſt that which I believe to be truth that there is much more truth then evidence on our ſide [a ſtrange ſaying of ſo wi…e a man as if the truth in this caſe doth not wh…lly depend upon evidence, ſith its a poſitive and no morall precept] and therefore we may be confident as for our own particulars but not too forward premtorily to preſcribe to others muchleſs damn, or kill or to perſecute them that only in this particular diſagree. Thus far Doctor Taylor, for our appollogie.

To whom to add any more witneſſes (though more might be brought) would be ſuperfluous. I therefore proceed to the next queſtion, viz.

p. 56What is the due act, or outward form to be uſed in this ſollemn rite of holy baptiſm?

It may well be the admiration of every wiſe and good man how it ſhould come into the mind of ſuch as pretend to be followers of Chriſt that holy baptiſm ſhould be performed by aſpertion, or caſting a few drops of Water upon the ſubject, by the fingers of the adminiſtrator. The ſcriptures every where teaching us that the originall form was by imverſion in Rivers or places of much Water, Ma…. 1. John. 3. Chriſt himſe…f who ſurely would do nothing ſuperfluous or in vain, was baptized in the River, by John the firſt baptiſt, who had his direction from Heaven, and his approbation from on high in that very action Mall. 3. and chuſs who were under the immediate direction of the holy ſpirit the leader into all truth, found it neceſſary for the adminiſtrator and ſubject to go both into the Water, for the due performance of this holy Ordinance. p. 57Add thereunto that the proper ſignification of the word foreign when uſed to expreſs the action done in this ſervice, is to dip or imm…rge the party in the Element as is confeſſed by the learned Paedo-baptiſts themſe…ves as we ſhall ſee in the ſequel.

And here we will ſtill prefer the Church Litturgy.of England who teacheth us that the outward Sign or Form in baptiſm, is Water wherein the party baptized is dipped, &c. And though ſhe add [or ſprinkled with it] yet that her Conſcience tells her that is not the right way appeareth, in that ſhe only aſſigns that by indulgence to ſuch Infants as are in danger of death, &c,

The Church of Rome alſo confeſſeth Marq. of Worceſt. Certam. Relig.by a learned Pen, that ſhe changed dipping the party baptized over the head and Ears to a little ſprinkling upon the Face.

p. 58Eraſmus paraphraſing on the words, baptizing them, Mat. 28. ſaith thus, if they believe that which you teach them and begin to be repentant of their former Life, &c. Then dip them in Water, &c. Walfridus Strabo de rebus Eccl…ſ…c 26. tells us, that we muſt know at …h… fi…ſt believers were baptized ſimply in Floods and Fountains.

The learned Grotius tel's us in his judgement on Infant baptiſm, That the word foreign ſignifies to dip over the head and ears.

To whom we will joyn T…lenus whoſe Teſtimony is in theſe words **Secundum▪ Fiſher.Baptiſm is the firſt Sacrament of the new Teſtament inſtituted by Chriſt, in which with a moſt pat and exact analogy between the ſign and the thing ſignified, thoſe that are in Covenant are by the Miniſter waſhed in Water. The outward Rite in baptiſm is threefold immerſion into the Water, abiding under p. 59the water, and reſurruction out of the water, the form of baptiſm, to wit internal and eſſential▪ is no other then that analogical proportion, which the ſigns keep with the things ſignified thereby, for as the properties of the water in waſhing away the defilements of the body, do in a moſt ſuitable ſimilitude, ſet forth the efficacy of Chriſts blood in blotting out of ſins, ſo dipping into the Water doth in a moſt lively ſimilitude ſet forth the mortification of the old man, and riſing out of the water the virification of the new.—That ſame plunging into the water holds forth to us that horrible gulf of divine Juſtice in which Chriſt for our ſins ſake, which he took upon him, was for a while in a manner ſwallowed up. Abode under the water how little a while ſoever, denotes his deſcent into Hell, even the very deepeſt degree of liveleſneſs, while lying in the ſealed and guarded ſepulchre he was accounted as one truly dead, riſing out of the water holds out to us a p. 60lively ſimilitude of that conqueſt, which this dead man got …ver death, which he vanquiſhed in his own Den, as it were, that is the grave. In like manner therefore it is meet that we being baptized into his death, and buried with him, ſhould riſe alſo with him and ſo go on in a new Life, Rom. 6. 3. 4. Col. …. 12. Th… far Tile…s.

Biſhop Jewell in his defence, Appol. …. 5. p. 308. brings the councel of Worms determining the manner of baptiſm; thus, In aquas demerſio in …, & …u…ſus ab aquis …emerſio R… ſurrectio est.

The dipping into the water is the going down into Hell [i. e. the grave] The coming out from of the water is the Reſurrection. From all which Teſtimonies (and many more that might be brought) it is evident beyond all doubt our oppoſers being Judges) that whether we reſpect the ſignification of the word baptizor the ſignification of the ordinance it ſelf, or the conſent of the primitive. Churches in their practice of holy baptiſm, dipping p. 61the ſubject (or party baptized) in the Element Water, is the due form of baptiſm, and therefore ſprinkling or croſſing the face; is an humane innovation. Or,

Upon the whole matter theſe ten particulars are very apparent. Firſt,

That Infant baptiſm was innovated, after the holy Scriptures were written which appeareth both from the deep ſilence of the Scripture in that caſe, and the confeſſion of learned Paedo-baptiſts themſelves.

2. That it came in ſtealing (as it were) being for a conſiderable time left at liberty (a ſign it was not from Heaven) **for Gods ways are not to be left to mans will be commands and tis mans duty to obey.and was diſliked by the Antients who therefore diſſwaded from it.

3. That which gave it its great advantage for a more general reception, was this falſe opinion, that without baptiſm none could be ſaved. This p. 62ſaith Mr. Perkins doth St. Auguſtine every where aſſirm.

4. That the Lords Supper was as eagerly preſſed, to be neceſſ…ry ſor Infants as baptiſm, and they continued in uſe together about Ex opp. Perk. S…e the Scholaſt. diſcourſe againſt Symbol with Antichriſt.the ſpace of ſix hundred years, this conceit was confirmed (ſaith Mr. Perkins) by the councel of Toledo, Can. 11. And Auguſtine was ſo earneſt for this alſo that he boldly ſayes in vain do we promiſe Infants ſalvation without it. Aug ep: 23. & ep. 107. & contra ep. pelag. l. 1. c. 22. & contra. …. l. 7. c. 2. l. 3. c. 12.

5. That divers in the Greek Church have all along to this day refuſed Infant baptiſm. Gro…ius his words are theſe (as Mr. T…mbs quotes them) In every age many of the Greeks unto this day keep the cuſtome of deferring baptiſm to little ones till they could themſelves make a confeſſion of their Faith. And p. 63the Armenians are confeſſed by Heylin in his Macrocoſ. p. 575. To defer baptiſm to their Children till they be grown to years of knowledge.

6. Thoſe fooliſh and ſinful adjuncts, which the Authors and promoters of Infant baptiſm, were conſtrained to invent to make it look like baptiſm (for example their device of Godfathers, &c.) do ſufficiently declare it to be of an infirm and humane Original.

7. The grounds upon which Paedo-baptiſm was at firſt urged, are now in a manner wholly declined, and new grounds daily invented whereon to built it. which are no ſooner laid, but raized again by ſome of it's own favorites.

8. That the ſtouteſt aſſertors of Infant baptiſm, hath ever met with as ſtout oppoſers; Thus Aguſtine, met with the Donatiſts and Pelagius whoſe arguments he could not avoid but by running into greater abſurdity, and p. 64though they are blamed (and perhaps juſtly) for holding ſome errours, ſo alſo is Auguſtine and that not undeſervedly.

9. That many of the Learne… have much abuſed this age in telling them the Anabaptiſts (i. e. the baptized Churches) are of late edition a new ſect, &c. When from their own writings the clean contrary is ſo evident.

Tenthly and Laſtly. Obſerve how the baptiſm of repentance for remiſſion of Sins, which is that one and only baptiſm commanded in holy Scripture hath been neglected, traduced; and its affertors frequently abuſed, and that chiefly by thi… device of Paedo-baptiſm which now hath ſo loſt it's firſt form, that it cannot with any ſhew of truth o… good ſence be called baptiſm, and ought therefore to ceaſe with its follow p. 65errors, viz. the giving the …ords Supper to Infants, &c. That God may be juſtified in the ſubmiſſi…n of all ſinners to the baptiſm of repentance for remiſſion of ſins, Luke 7. 39.