Body of Divinity, Book 8 · Chapter 8
CHAP. VIII. Of Baptism.
BAptism is taken sometimes for the superstitious Jewish ablutions and legalDicitur Latinè Baptismus in genere masculino, in neutro quoque Baptisma indiscriminatim apud omnes veteres Ecclesiasticos Scriptores. Hebraei habent duo vocabula quae idem significant, quorum unum proprium est & speciale, alterum verò generale. Proprium est Rachatz quod est lavare, & mundare quippiam à sordibus. purifications, as certain representations of our Baptism, as Mark 7. 3, 4. and Heb. 9. 10. Sometimes by a Synecdoche for the Ministery of the Doctrine and Baptism of Iohn, Mat. 21. 25. Acts 1. 5. Sometimes for the miraculous and extraordinary gifts of the holy Ghost, Acts 1. 5. Sometimes by a Metaphor for the crosse and afflictions, Matth. 20. 22. Luke 12. 50. Lastly, for the sign of the Covenant of Grace, Mat. 28. 19, 20. Mar. 16. 15, 15.
Our Lord took Baptism (as some have observed) from the Jews baptizing of Proselytes, and washing of themselves from uncleannesse, which was known and usual among them. And he chose the Lords Supper likewise from a custom observed among the Jews at the Passeover: at the end of the celebration whereof the Fathers of Families were wont to take a Cake of bread, and after the blessing thereof, to break and distribute it to the Communicants: As also after that a Cup of wine in the like sort: Whereunto that may have reference, Ps. 116. 12, 13. Iohns. Pref. to his Christian Plea.
This custom Nestrezat Tableandu Sacrament de la Saincte Cene also mentions, and saith, The Master of the Family in giving the bread to every one of his domesticks set at a Table, used these words, Hold, Eat, This is the bread of the misery which our Parents did eat in Egypt, and he quotes Deut. 16. 3.
Baptism is the Sacrament of our initiation or ingraffing into Christ, of our entranceSee D. Gouge on Eph. 5. 26. Baptismus signum est initiationis quo in Ecclesiae cooptamur societatem, ut Christo insiti, inter filios Dei censeamur. Cal. Instit. l. 4. c. 15. into the Covenant and admission into the Church, Rom. 6. 3. our insition and incorporation into Christ is signified and sealed up by Baptism: and hence it is once administred, and never again to be repeated because of the stability of the Covenant of Grace.
Baptism is a Sacrament of Regeneration, wherein by outward washing of the body with water In the Name of the Father, the Sonne and the holy Ghost, the inward cleansing of our souls by the bloud of Christ is represented and sealed up unto us, Tit. 3. 5. Mat. 28. 19. Ephes. 5. 2. D. Gouges Catechism.
It may be thus briefly described:
It is the first Sacrament of the New Testament, wherein every one that is admittedBaptismus est Sacramentum, quo aqua in nomine Patris, Filii & Spiritus sancti semel abluti Christo initiamur ad profitendum sanguine Christi nos à peccatis ablui. Rami Commen. de relig. Christ. 4. c. 4. into the Covenant of Grace being by Christs Minister washed in water, In the Name of the Father, Sonne and holy Ghost, is thereby publickly declared to belong to Christs Family, and to partake of all the benefits that belong to a Christian.
First Sacrament, because first instituted and by the Lords order first to be administred, being a Sacrament of our new birth.
2. Of the New Testament, because the old Sacraments ended with the old administration of the Covenant, wherein the way to the Kingdom of heaven is more clearly revealed.
3. Instituted by Christ himself the authour of it.
4. The subject, it belongs to all persons who can lay claim to the Covenant.
5. To be administred by one of Christs Ministers, Matth. 28. 19. He never gave commission to any to administer this Sacrament to whom he gave not authority to preach.
6. The form, to wash with water In the Name of the Father, Son and holy Ghost. See Aquin. partem tertiam Quaest. 66. Artic. 6. Utrum in nomine Christi possit dari Baptismus. See also the …e there.
7. The use and end of it is to be a publick declaration from God, that one belongs to Christs family, and partakes of all the benefits that concern a Christian. See of the uses of Baptism Perk. Cas. of Cons. l. 2. p. 130. to 135.
A converted Pagan which makes profession of his faith, and a childe not baptized may have right, but this is a solemn declaration of it.
This washing with water In the Name of the Father, Sonne and holy Ghost, properly and by the Lords appointment notes the washing with the holy Ghost. Iohn 3. 5. Tit. 3. 5. Mat. 3. 16. The Spirit descended like a Dove, not only to confirm the Godhead of Christ, but to shew the fruit of Baptism, Heaven is opened and the Spirit poured out abundantly. The Lutherans and Papists say we make it Signum mutile, it is not a naked and bare sign.
The great Gospel promise was the pouring out of the holy Ghost, and the sign water, Isa. 44. 3. Zech. 13. 1. The Analogy lies in this, the first office done to a new-born childe is the washing of it from the pollution of the flesh which it brings from the mothers womb; so the first office Gods Spirit doth is to purge us from our filthinesse. In the Eastern Countreys when they would shew no pity to their childe, they threw it out unwasht, Ezek. 16. 15.
Baptism is a publick tessera or seal of the Covenant:
First, The Priviledges of the children of God by Baptism are many.
1. I am united to Christ and ingraffed into that stock, his Spirit poured out on the soul is the bond of union between Christ and the soul, therefore we are often said to be baptized into Christ, Rom. 6. 3. Gal. 3. 27.
2. Hereby we are declared to be the sons of God, we are said to be regenerate by him, that is sacramentally; Baptism is a publick standing pledge of our Adoption.
3. It is a constant visible pledge that all our sins are done away in the bloud of Jesus Christ, therefore these are joyned together in Scripture, Mark 1. Act. 2. 38. See Act. 22. 16. Rom. 6. 18. Ephes. 5. 26.
4. It seals to us a partaking of the life of Christ, our Regeneration and Sanctification. See Acts 19. beginning; It is called the Laver of our Regeneration, Titus.
5. It seals to us the mortifying of all the reliques of corruption, and thatBaptism is not thus effectual to all but onelyonly to the elect, Mark 16. 16. These great benefits of union with Christ, regeneration & pardon of sin are not alwaies bestowed at Baptism, Act▪ 19. 3, 4. we shall rise out of our graves to enjoy that eternal life purchased by Christs bloud.
6. It gives us a right to all Gods Ordinances.
Secondly, The Duties Baptism doth ingage us unto.
All that Christ requires of his people either in faithfulnesse to him or love and unity to his Saints, Rom. 6. We are buried with Christ in Baptism, therefore are obliged to walk holily, Ephes. 4. When the Apostle presseth the people of God to keep the unity of the Spirit in the bond of peace, he saith, There is one Baptisme.
Baptism serveth for two uses:
1. To teach us our filthinesse that have need of washing, and to binde us to seek to God for the spiritual washing.
2. To assure us by pawning the truth and fidelity of God unto us for that end, that upon our so doing we shall be washed with the bloud and Spirit of christ.
We should make use of our Baptism:
1. To resist actual temptations, I have given up all to Christ, 1 Cor. 6. 15.
2. As a cordial in all dejections of spirit, Shall I doubt of the love of God and pardon of my siu sealed to me in Baptism?
3. In our prayers to God, he hath given us his hand and seal, 2 Sam. 7. 27.
In Baptism we devote our selves to God: its an Oath of fealty to Christs Laws: As therefore Baptism is a pledge to us of what we may look for from God, so it is likewise a pledge of what he may expect from us, it will be a witnesse against us if we make not right use of it, Psal. 87. 6. See Ier. 9. 26. and Act. 7. 51.
The Turks say, what, a Mussel man, one that is a professed servant of Mahomet (as we say baptized) to do this! See Rom. 6. 2.
Luther tels a story of a pious Gentlewoman, that when the devil tempted her to sin, she answered Satan still, Baptizata sum, I am baptized.
Ex veteri Ecclesiae consuetudine in Baptismo renunciatur Satanae & pompis ejus. Vossius de orig. & progres. Idol. We cannot serve both God and the Devil, such contrary Lords, Mat. 6. 24. See 1 Cor. 10. 21.
Baptism is administred but once, the use of it continueth as long as we live. We should make use of it:
1. To quicken our repentance, Have I so long ago promised to renounce all sin, and yet am I hard hearted and impenitent? The Scripture cals it the Baptism of Repentance for remission of sins, because it serveth not alone as a bond to tie us to seek to God for repentance, and to set upon that work, but also to tie the Lord God unto us to give us the grace of repentance when we seek it at his hands, and endeavour to practise it, and whereby we are said to put on Christ, and to be baptized into Christ and his death, because the Lord will as assuredly ingraffe us into Christ and cloathe us with his righteousnesse, as we have the outward washing, if we deprive not our selves thereof by our own carelessnesse.
2. We should stirre up our selves to walk cheerfully in Gods Commandments: Hath he promised to sanctifie me, and shall I live as the men of the world?
The Parts of Baptism:
The essential Parts of Baptism, are the Matter and the Form.
That the Matter of Baptism is water it appears from the word baptizing, which signifies washing, the Ministery of Iohn and the Apostles of Christ, Matth. 3.The Papists grosly abuse the Sacrament of Baptism by their own devices, they add divers Ceremonies to Baptisme, they have their oil, cream, their lights, tapers, &c. That which Christ did to one man, they will do to all, yea to young children, whom they hold not to be of the Church before they be baptized: That he did extraordinarily they make ordinary, that he did in healing the body, they will do in healing the soul, preferring their filthy spittle (which they make the means of curing the soul) unto our Saviours spittle, who applied his only to the cure of the body. Cartw. on Mark 7. 34. See Dr Hampton on 1 John 2. 19. pag. 16. Materia Baptismi olim alia veteribus quam novis Romanist nunc benedicta aqua in…unditur capiti baptizandi, antiquitus pura aqua aut etiam perennis, ac fluminea. Salmas. Apparat ad primat. Pap. Iohn 1. 31, 33. that answers to the flood, the Red Sea, and divers purifications of the Law, 1 Cor. 10. 1 Pet. 3. Heb. 9. it also well agrees with the thing signified, viz. with the bloud of Christ, and the washing away of sins by his bloud.
The first Baptism in the New Testament was in the River water, and at the River Iordan, Mat. 3. 6. afterward some were baptized in fountains, as the Eunuch, Acts 8. 38. Some in Rivers as Lydia, Acts 16. 15. some in particular houses as the Gaoler in the prison, vers. 33. of the same Chapter. Vide Voss. in Thes. See M. Bedf. on the Sac. par. 1. c. 2.
Some object Acts 2. 38. & 19. 5. as if it were enough to baptize onelyonly in the Name of Christ. Part there by a Synecdoche is put for the whole, it being a form of Baptism known in those times. Id est (saith Grotius in Act. 19. 5.) in nomen Patris & Filii & Spiritus Sancti.
Baptism borrowing a Ceremony from exorcising, which in those dayes was a gift in the Church of casting out devils by adjuration, it signified thereby not that men before Baptism are possessed with the Devil, but first what they are by nature, that is, children of wrath and servants of the Devil; and secondly, what they are by Grace (whereof Baptism is a Sacrament) that is, freed from the bondage of Satan, and made coheirs of the Kingdom of Heaven. D. Chalon.
In the West (or Latine) Church, the Minister speaketh thus to him that is baptized, Ego baptizo te, &c. In the East or Greek Church, Baptizetur iste, &c. but it is no material difference. Beza likes that form of the Latines best.
The Rites or Ceremonies of Baptism.
In the beginning Christians had no Chruches nor Fonts in them, and there beingD. Featleys animadv. upon the Anabapt. Confess. many hundreds, nay thousands to be baptized together, there was a necessity that this Sacrament should be administred in Rivers, or such places where was store of waters, Iohn 3. 22.
The Rites of Baptism in the Primitive times were performed in Rivers and Fountains, whence the person to be baptized stood up and received the Sacrament. This manner of baptizing the ancient Church entertained from the example of our Saviour who baptized Iohn in Iordan, this was convenient for that time, because their converts were many and men of years. Hence it is that we call our vessels which contain the water of Baptism Fonts or Fountains. Ridley of the Civil Law.
Zanchius and Mr Perkins preferre (in persons of age and hot Countreys whereAfter Baptism they had their kisse of peace and white garment. See Par. on Rom. 13. 14. of the white vestment then worn, and the signification of it, p. 42, 43. Whence the persons were called candidati and albati, and the day Dominica in albis. Mergaturne totus qui tingitur, idque ter an semel, an infusa tantum aqua aspergatur, minimum refert: sed id pro regionum diversitate Ecclesiae liberum esse debet. Calv. Instit. lib. 4. c. 15. See Mr B…xters Infants Church▪ membership, par. 2. cap. 12. & 13. M. Bedford on the Sacram. par. 1. chap. 2. For the number of dippings, whether it should be done once or thrice, is held indifferent and in the power of the Church. The efficacy of the Sacrament doth not stand in the quantity of the element, but in the nature and true use thereof. M. Bedford ubi supra. Vide Aquin. part. 3. Quaest. 66. Artic. 7. & 8. If any shall contend that the native signification of foreign i… mergo or tingo, I neither think it can be convincingly proved, nor that it maketh against sprinkling, though it were proved. This I hope cannot be denied that foreign doth also signifie abluo, lavo, and is so used for any manner of washing by water, which whosoever will deny shall contradict H…sechius, Budaeus, Stephanus, Scapula, Artas Montanus, Pasor in their Lexicons, and the holy Ghost himself, Luke 11. 38. Mark 7. 3, 4. 1 Cor. 10. 2. Heb. 9. 10. M. Gillesp. Miscell. cap. 17. Serius aliquando invaluisse videtur mos profundendi sive aspergendi, in eorum gratiam qui in gravi morbo cubantes nomen dare Christo expete…ent, quos caeteri foreign vocabant. Grotius in Matth. 3. 5. Dubium non est quin Johannes Baptista, & Apostoli im…erserint Matth. 3. 6. & v. 16. item Joh. 3. 23. & Act 8. 38. Horum exemplum Ecclesiam veterem secutam esse innumeris Patrum testimoniis clarissimè evincitur. Tamen, ut in purificationibus legalibus sufficiebat adspersio, itidem in Ecclesi… adspersionem pro Baptismo sufficere existimamus, manet enim essentia Sacramenti. Ut nuda corpora, praesertim infanth… (quales ferè sunt, qui nunc baptizantur) aeri frigido exponantur, & aquis tota immergantur, in hisce ad septentrionem sitis regionibus, praesertim hiberno tempore, sine valetudinis periculo fieri non potest. Thomae Aquinati verisimile est, Apostolos interdum aqua persudisse ob baptizan lorum multitudinem, uti Act. 2. & 4. ubi una die ter mille, altera verò qu…nquies mille baptizati fuisse dicuntur. Vossius in Thesibus. Vox baptizandi non minus de aspersione sumitur in sacris literis quam de immersione Marc. 7. 14. Unde cam vocabulo tingendi saepè exprimit Tertullianus, quod non magis immersionem importat quam quamlibet levem madefactionem, uti ipsimet Apostoli etiam aspersione non rarò baptizarint, quod non solum conjic…re est de Baptismo celebrato privatis in aedibus & quasi ex inopinato qualis fuit, Cornelii, Pauli, Commentariensis Philippensium, sed vix aliter concipi potest de Baptismo trium illorum millium quorum fit mentio Act. 11. 41. cum tantus numerus privatisi… aedibus & post prolixum Catechismum intra unius dici spatium a duodecim Apostolis per immersionem baptizari non potueri… ▪ Quaest. aliquot Theol. Decisio Authore Maresio Quaest. 6. it may be safe) the Ceremony of immersion under the water, before that of sprinkling or laying on the water, as holding more Analogy to that of Paul, Rom. 6. 4. That we are buried with Christ in Baptism. D. Burges of the Cerem.
Sprinkling of water is no instituted Ceremony distinct from that washing which Christs Apostles used. It is very probable also that the Apostles going into the colder part of the world did use sprinkling. Dr. Ames against Dr. Burges, par. 2. pag. 140.
The allusion of burying with Christ in Baptism is for us rather, we lay men in the grave with their faces upwards, and do not plunge them into the dust and earth, but pour and sprinkle dust and broken earth upon them. Cobbet of Baptism par. 2. c. 3. Sect. 16.
Those expressions which the Anabaptists so much insist upon, being born of water, Iohn 3. 5. Buried by Baptism, Rom. 6. 4. And buried through Baptism, Col. 2. 12. are meerly figurative and do not binde us to any literal observance.
It is the received Doctrine of all the Protestant Churches now (as their practice, together with their Catechisms, and divers of their Liturgies, sufficiently demonstrateth) that it is a thing indifferent whether Baptism be performed by immersion, a total washing of the body, or by sprinkling the head or face only.
The Ceremony used in Baptism is either dipping or sprinkling, dipping is the more ancient, at first they went down into the Rivers, afterwards they were dipped in the Fonts. In colder climates, and in case of weaknesse, the custom of the Church hath been to pour water on the face. The substance is washing, hence Baptism is termed washing, Ephes. 5. 26. Tit. 3. 5. to wash the body either in whole or part, and so that this be done the manner is dispensable by the Church.
Dipping over head and ears is hurtful to the life and chastity of man, many in hotter climates at some times of the year cannot be plunged over the head in cold water without hazard of life or health.
2. Sacraments are to be celebrated in the face of the Congregation, it is a scandal for naked men to go into the water with women. Master Baileys second Book, Chap. 7.
The Necessity of Baptism:
This grows from Gods command and our weaknesse: not the compelled want, but the carelesse neglect and wilful contempt of it doth damn.Ambrosius de vita Valentiniani Imperatoris ait Illum gratia Baptismi non caruisse licet non baptizatus, quum ejus desiderio flagrasset: necessitate premente adulti vot… saepè & voluntate solum fuere baptizati. Lombardus locum Joh. 3. 5. l. 1. distinct. 4. sic interpretatur. Intelligendum est de illis qui possunt & contemnunt baptizari. Cardinalis Cajetanus in Commentariis in summam Thomae part. 3. Art. 1. & 2. dicit, In casu necessitatis, ad salutem puerorum sufficit Baptismus invoto parentum. Idem repetit in Artic. 11. Sed nostri temporis falsarii, hos in tres Articulos Commentarios in ultimis editionibus expunxerunt. Rivet. Cathol. Orthod. Tractat. 3. Quaest. 3. Baptismus necessarius est si haberi possit Gen. 17. 24. in circumcisionis locum successit Col. 2. 11. Non tamen ita externo se symbolo alligat Deus, ut non possit aut nolit absque eo hominem salvare. Locus iste Joh. 3. 5. de interna regeneratione intelligi debet, cum aqua & Spiritus ponatur pro aqua spirituali: vel si cum antiquis de aqua oxterna agi malis, locus de illis intelligendus est, qui possunt & contem nunt baptizari, ut interpretatur Lombardus. Vossius in Thes. Alienum est planè a misericordia Dei, ut omnes libert fidelium, qui sine Baptismo moriuntur, in aeternum perirent. Hoc est argumentum Gabrielis, Gersonis, Cajetani, cum multis aliis. Ames. Bellarm. Enerv. Tom. 3.
Some who are baptized are neverthelesse condemned, because they believe not: and some who believe are saved though they be not baptized.
Augustine held that children dying unbaptized are necessarily damned, and in that regard was stiled Durus Pater infantum.
It was the opinion of Pelagius (saith Austin. de Haeret. c. 88.) That children dying unbaptized do enjoy a certain blessed life out of the Kingdom of God. Augustine in that Doctrine in which he dealt with the Pelagians (saith Rivet) bended the Tree too much the other way, that he might make it straight.
The Papists make Baptism absolutely necessary. Vide Bellarm. de Statu peccati, l. 6. cap. 2. but Circumcision (being the same in use and signification with Baptism) was omitted in the Wildernesse fourty years. David doubted not of his uncircumcised childes salvation, and children are holy in the root through their believing parents, 1 Cor. 7. 14.
1. Grace is not tied to the Word, therefore not to the Sacraments.
2. They were separate in the first and greatest Minister of Baptism, Iohn himself, who confessed that he could not baptize but with water.
3. Then every baptized party should be truly regenerate, but the contrary appears in Simon Magus, Ananias and Sapphira, and others.
4. Some are justified before Baptism, as Abraham was, Rom. 4. 10. Cornelius, Act. 10. 47. the Eunuch, v. 37. 38. some after Baptism, as many who are daily converted, some out of Popery, some out of prophanenesse.
The opinion of tying grace to the Sacraments, overthroweth
1. The highest and most proper cause of our salvation, which is Gods free election to which only grace is tied.
2. The only meritorious cause of our Regeneration, which is the bloud of Christ properly purging us from all sin.
3. The most powerfull, next and applying efficient, which is the holy Ghost, Titus 3. 5.
The Papists thrust the souls of such babes as die without Baptism into a Limbus puerorum, a place very near hell, and their bodies out of Christian burial (as they call it) into an unhallowed place. The Thief on the Crosse wanted the outward Baptism, yet was saved, Luke 23. 43. He that beleeveth and is baptized shall be saved. See M. Perk. Cas. of Consc. l. 2. p. 108. to 115.
Baptism is necessary not only as a thing commanded, but as an ordinary means of Salvation, yet that necessity is not so absolute, that the denial of Baptism even to Infants should be a certain argument of perdition.
The Persons who must baptize:Nulla subest ratio quare laicis & foeminis hoc potius quam Eucharistiae administratio permitti debeat: quam tamen, si quis alius quam Sacerdos consecret, juxta Papistas ejus consecratio nulla est. Idem pronunciant de ordine & conse…ratione, nisi Episcopus ea peregerit. S. Hieron. Tom 2. contra Lucifer. oftendit, eum qui Eucharistiam administrare nequit, neque posse conferre Baptismum▪ In sacra Scriptura nulla extat, vel autoritas, vel exemplum, quod al… praeter Ecclesiae Ministros baptizare potuerint, vel a…si sunt. Tertu…. de velandis virginibus, ait, non permittitur mulieri in Ecclesia loqui, sed nec do…re, nec tingere, nec asserre, &c. Rivet. Cathol. orthod. Tract. 3. Quaest. 7. Nullus designatus fuerit proprius Minister Cir…um…sionis, & fa…rit operati… manualis, ad quam aptissimi potuerunt esse qui ad Ministerii functionem suissent ineptissimi. Baptizandi potestas cujus…i…et non est, sed eorum qui à Deo ad id vocati erant. Secundò, Ex facto singulari in talibus circumstantiis que nusquam occurrunt, …ui simile nullum in Scriptura reperitur, non est trahendum exemplum. Rivet. in Exod. 9. 24. Infantes à mulieribus baptizari ex pessimo errore natum est, quod de eorum salute actum putant, si defuisset Baptismus Itaque in Scholis definierunt, de necessitate salutis esse hoc Sacramentum. Calvin. Epist. Baptismus obst…iricum, impia est v…ri ac legitimi profanatio. Matth. 28. 19. hic nexus absque sacrilegio solvi non pocest, Adulterinum ergo Baptismum censemus, qui administratus est à privato homine. Id. alibi in Epist. Perperam sit si privati homines Baptismi administrationem sibi usurpent: Est enim pars Ecclesiastici Ministerii, tam hujus quam coenae dispensatio. Calvin Instit l. 4. c. 15. Vide plura ibid. Vide Zepperum de …ur…. Et Cameron. Myroth ad 1 Cor. 1. 17. Vide Bellarm. Tom. 3. de Sacr. l. 1. c. 7.
The Papists say, Those that are not ordained, and women in case of necessity may baptize.
No woman is a fit Minister of Baptism. For
1. The Minister in his ministerial actions sustaineth the person of Christ, which a woman cannot do.
2. Those which are called to baptize are called also to preach, for the Sacrament without the Word is a dumb Ceremony, and as a Seal to a blank; and Paul who would not permit a woman to teach ministerially, would much lesse suffer her to baptize. If any man should set the Kings broad Seal to any instrument but the Lord Keeper, his fact were high treason, And is there lesse danger in counterfeiting the great Seals aD. Taylor on Titus. See D. S…later on Rom. 1. 8. and Attersol of the Sacram. l. 1. c. 4. & l. 2. c. 3.of Gods Covenant?
Aquinas parte tertia Quest. 67. Artic. 3. saith, Lai…us potest baptizare, and Art. 4. mulier potest baptizare.
That place Matth. 28. is as strong against womens baptizing, as it is against their preaching. For the Ministery of the Word and Sacrament cannot be pulled asunder which the Lord hath joyned together from time to time. The Priests and Levites which were appointed to teach the people, were also appointed to sacrifice and minister bCartw. Reply to Whitgift in defence of the admonit. p. 110. See more there.other Sacraments in the Church.
Cartwright denieth Women and Laicks power. Whitgift and Hooker plead for it, but K. Iames would have it appropriated to the cBedford of the Sacraments par. 1. ch. 2.Minister.
The ordinary Minister of Baptism is a person consecrated; Baptism being the solemn Rite of initiating Disciples, and making the first publick profession of the institution, it is in reason and analogy of the Mystery to be ministred by those who were appointed to collect the Church, and make Disciples. D. Taylors Divine Instit▪ of the offices Ministerial. Sect. 4.
Zippora circumcised her sonne before her husband Moses, which was a Prophet of the Lord, and to whom the office of Circumcision did appertain. 2. She did it in choler.
If the essentials of Baptism be observed, viz. washing In the Name of the Father, Sonne and holy Ghost, it is Baptism.
The Baptism of Hereticks is Baptism, and therefore it is imputed to Cyprian forLutherus Calv…nus, Beza, De Ecclesiae Romanae baptismo verè sentiunt, Etsi enim ille baptismus infinitis nugis, & corruptelis contaminatus est, & quasi morbis innumeris laboravit, ipsam tamen animam Sacramenti non a…isit, quia in nomen Patris, & Filli & Spiritus sancti, quae hujus forma est, datum susceptumque esse constat. Quanquam, id non dicunt, satis legitimè administratum esse in medio Papatu baptismum Aliud est non aboleri baptismum, aliud legitimè administrari. Adeo enim non legitimè apud vos administratur, ut quanquam susceptus valet, sanctius tamen sit, infantes nostros non baptizari, quàm vobis vestro ritu baptizandos offerri. Whitak. ad Sander. Demonst. de Antich. Respons. Demonstr. 35. Eorum baptismus adhuc pro baptismo habetur, qui retinent doctrinae sacrae principia, & utcunque baptismi formam essentialem, & nativam sententiam. Talis censetur Pontificiorum baptismus, quat…nus est Ecclesiae in Papatu delitescentis: cui similis suit Circumcisio inter impios Iudae…s. L'Empereur Theses. an errour, that he affirmed, Baptizatos ab Haereticis esse rebaptizandos; and the Donatists are esteemed Hereticks for that reason.
No man may baptize himself, Smith was a Se-baptist, he baptized himself, which neither Iohn Baptist nor any did before him.
How Christs Baptism and Iohns differ:
There was the same Doctrine, the same Rite, the same Oblation of Grace, in the Baptisme of Iohn and Christ, Therefore it was the same Baptism for Substance, and of the same efficacy. Vide Scultet. Exercit. Evangel. lib. 1. cap. 35.
The Persons who are to be baptized:Perpetua & constans est Dei voluntas, ut ne foederatis negetur foederis signum Gen. 18. 13, 14. Matth. 28. 19. At infantes etiam sunt in numero foederatorum, Gen. 17. 7. illi non minus quam adulti cir cumcidebantur. In veteri Testamento foedus se extendebat ad infantes, ergo in Novo per Messiae adventum non minuitur, Infantes salvantur ergo sunt Ecclesiae membra Eph. 5. 26. Quatuor ista Ecclesiae privilegia in Symbolo commemorata infantibus etiam conveniunt. Sunt ergo membra Ecclesiae sanctae Catholicae. 2. Mandatum Christi Matth. 28. 19. 3. Act. 11. 39. 40. Quibus facta est promissio gratie, illi debent baptizari in remissionem peccatorum ut accipiant Spiritum sanctum. At vobis & liberis vestris facta est promissio, fit mentio liberorum simpliciter sine discretione aetatis. 4. In iis regeneratio locum habet in hac vita, ergo baptismate regenerationis sign… & sigillo fraudari non debent▪ 5. Factum dictumque Christi Matth. 19. 13. quae etiam repetuntur Marc. 9. 14. & Luc. 18. 16. foreign Luc. …8. quae vox Act. 7 19. tribuitur infanti in cunis vagienti, & 1 Pet. 2. 2. dicitur de infantibus Israeliticis recens editis, imò Luc. 1. 41, 42. dicitur de foetu qui utero conclusus 1 Cor. 7. 14. sancti dicuntur ab ipsi ortu, quia è foederatis nascentes etiam in foedere sunt. 7. Fidelium infantes non minus in Novo quam Veteri Testamento Ecclesiae inseri, & ab infidelium liberis discerni debent. Atqui per baptismum inserimur Ecclesiae Dei Act. 11. 41. 8. Baptismus successerit circumcisioni Col. 2. 2. Vost. Disp. 13. de baptismo. Vide Calvin. Instit. l 4. c. 16. Et Snecanum de baptismo. Infantes baptizari ex institutione Apostolica docent Irenaeus, Tertullianus, Origenes, & Patres ab Apostolis longa serie & successione plurimi. Rami Comment. de Religione Christiana. l. 4. c. 6. See Atters. of the Sacram. l. 2. c. 7. M. Pembl. Vindic. grat. 479, 484. And Perk. Cas. of Consc. M. Hilders. on Psal 51. 5.
Infidels converted to the faith, and the Infants of one or both Christian Parents.
Some deny Baptism, they acknowledge not the baptizing of Infants or others, but onelyonly the inward Baptisme dSee M. Laurence against M. Dell.of the Spirit. See Matthew 28. 19, 20▪ Mark 16. 26.
The Scriptures teach that this Sacrament is necessary for Infants, Iohn 3. The Scriptures shew that Infants are in Covenant, Ezek. 6. 20. that is, at the birth his by vertue of the Covenant, and were in times past sealed with the seal of the Covenant; They witnesse that the Kingdom of Heaven belongs to Infants, Matth. 19. By Baptism Christians are admitted into the Society cEpisc. Dav. de Iudice controv. c. 6. See M. Cooks thirteen Arguments in his defence of Infant-baptism, p. 26. to 44.of this Kingdom. Antipoedobaptists acknowledge from Matth. 9. 14. Rom. 9. 11. that Infants are saved. See Psal. 103. 17.
Christ commands all Nations to be baptized, Infants are part of a Nation, Mat. 28. 11. I think the Apostle doth plainly hold, Col. 2. that Baptism hath succeeded in the room of Circumcision, which is also the common and received opinion of Divines. Gillesp. Miscel. c. 18.
Infants of Christian Parents ought to be baptized, because the children of the Jews in Covenant were circumcised, for let the particular differences between Circumcision and Baptism be never so many, yet in this they agree, that they are both Sacraments of initiation, and so belong to them that be in Covenant, the faithful and their seed. M. Ball. Vide Rivet. in Gen. 17.
That which confirms me fG…rces Vindic. Poedo-baptist▪ cap. 3. The most ancient credible Writers referre the original of Baptism of Infants to the Apostles times. Churches Divine warrant of Infant-Baptism. Argu. 4th. I am verily perswaded with Augustine, that there hath been a continued series of the Baptism of Infants from the utmost Antiquity, from the Apostles age to this very day. M. Stephens of the Baptism of Infants. See M. Baxters Infant Church-membership, part 2. c. 15.in the belief that the Apostles did baptize Infants where they baptized housholds, where fathers and children were together, is, because of the continued practice of it in the Church of God ever since, of which we have as good evidence as of any controverted point in Ecclesiastical History.
Supposing Infant-baptism a nullity, I cannot understand how any in the world should this day be lawfully baptized, unlesse it can be made good that a person unbaptized himself may be a lawful Minister of Baptism to others; for certainly untill the Anabaptists arose in Germany, all the baptized world were baptized while they were Infants, and consequently the first Anabaptist was baptized by an unbaptized person, and so in conclusion we must all turn Seekers, and be content without Baptism till Christ give some extraordinary commission from Heaven unto some men to be Apostles in this businesse. M. Martials Def. of Infant-bap. p. 245.
A man by embracing one errour undertakes for all of the same cognation andM. Goodwins Preface to his Redemption Redeemed. He reckons up eight errors there. God alwayes made provision for Infants, under the Law by Circumcision, then there was a promise sutable to it, Deut. 30. 6. and there is a promise sutable to Baptism, Isa. 44. 3. line; as for example, He that is entangled with the errour of those who deny the lawfulnesse of Infant-baptism, stands obliged, through his engagement to this one errour, to maintain many erroneous and Anti-Evangelical opinions.
Where ever God takes parents into Covenant, he takes their children also. SeeGen. 17. 7, 12, 13, 14. Exod. 12. 48, 49. cō par'd with Act. 2. 38, 39. & 3. 25. & 16. 15. Col. 2. 10, 11, 12. Act. 2. 38, 39. There is mention of children in the reason, therefore the precept of baptizing there spoken of implieth them also, otherwise how will the Anabaptists prove, by the institution, or first celebration of the Lords Supper, that women should be partakers thereof? Seeing that neither there, nor elsewhere in the New Testament there is mention of any women by name, that were present and did partake thereof. And yet seeing the reasons that are annexed to the precepts thereof, do necessarily imply women as well as men, and there is no where any special prohibition to the contrary, who can deny it unto them without great sinne and impiety? Mat. 26. 17. & 20. 26, 27, 28. Luk. 22. 14, 19, 20. 1 Cor. 11. 23, 24, 25. Iohns. Christians Plea. Treat. 1. p. 6. Deut. 27. 14, 15.
2. Infants are as capable of the benefits of Baptism as men, there is no benefit of Baptism, but the party that receiveth it is passive, we are said to be baptized into Christ, to be made one with him, the union begins on his part, so to receive remission of sin.
3. Infants while they are so, may be truly members of a visible Church, Luke 18. 16.
One hath better ground to go by to administer Baptism to a childe of believing Parents, then to men of years; a mans profession may be unsound and hypocritical, for the other I have Gods promise, I will be thy God, and the God of thy Seed.
The Anabaptists, 1. Frame a Covenant that God never made, with ParentsThough the other errours of Anabaptists he ancient, a thousand years old, yet the denying of Baptism to children was never heard of till within a hundred years and lesse. D. Donne. The Anabaptists bid us prove that children are of the Church, and to be baptized: But we require of them proof, how they are cast out of the Church, and Baptism thereof; And how the grace of God is so shortened by Christs coming in the flesh, as to cast out of the Church the greatest part of the Church before the Infants of believers: without their seed: the Covenant of Grace alwayes was with parents and their seed, in the first discovery of it, Gen. 3. 15. therefore Eve is called the mother of us all: So before the Floud, Gen. 6. 18. and after 9. 9.
2. By this means there is great injury done to Infants, for of such is the Kingdom of Heaven *Neque hoc leviter praetereund… est, quod infantes sibi offerri Christus jubet, addita ratione, Quoniam talium sit regnum Coelorum. Si corum est regnum coelorum, cur signum negabitur. Calvin. Iustit. l. 4. c. 16.; it is a great evil to seclude any from the Ordinances that have a right, Gal. 3. 15. the Covenant of grace is also a Testament, there is no childe so young but he may have his name put in his fathers will, 1 Cor. 10. 23.
3. Hereby the practice and prayers of the Church are slighted, Consuetud▪ matris Ecclesiae in baptizandis parvulis nequaquam spernenda est, neque ullo modo supers…ua deputanda. August. de Genes. ad literam c. 22. The Pelagians of old and Anabaptists of late are to be condemned therefore, who deny Baptism to be administred to children.
The main Arguments to disprove baptizing of Infants, answered.See M. Baxters Infants Church-membership, part 2 c. 1, 2, 3, 4, 5, 6.
Object. Every one that is baptized is first to be made a Disciple by teaching, because Christ saith plainly Matth. 28. 19. Go teach all Nations and baptize them, thereby intimating that they should not baptize those who were not made Disciples by teaching. Infants cannot be made Disciples by teaching, Ergò, Infants may not be baptized.
Answ. The major is false, and the proof brought for it doth not confirm it.Distinguere oporte… inter Ecclesiam constituendam & constitutam: in illa adulti prius docendi, & ubi crediderint, tum ipsi, tum ipsorum liberi sunt baptizandi: in hac vero infantes prius baptizandi ac postea sunt docendi. Vide Gen. 17. 10. & 21. 4. Vossius in Thes. & Disputat▪ 13. de baptismo. For Christ doth not here prescribe a course to his Apostles to be observed toward all, but alone toward those Nations which were to be newly converted unto Christ, and there is a great difference betwixt these, and the Infants of beleeving Parents.
To the minor, I answer, by distinguishing; there are Disciples made actually and virtually. Infants cannot be made Disciples by teaching actually, but they are made such virtually by their Parents accepting of the Doctrine of the Gospel.
Object. All that are to be baptized have actual faith and repentance. See Mar. 1. 4. Acts 2. 37. onelyonly such were baptized by the Apostles, as appears in divers places, Whosoever believeth and is baptized, &c. Now Infants have not actual faith, but only an external profession of faith, Therefore they must not be baptized.
Answ. All that are to be baptized have not an actual faith, but onelyonly an externalPer fidem in infantibus intelligimus principium sive semen fidei, non habitum fidei aut actualem fidem. Potentia respondet semini, habitus arbori, actus fructui. Semen fidei etiam in infantibus esse potest. Habitus non est, nisi corum qui operantur ex habitu. Vost. in Thesibus. Sunt increduli infantes negativè salutari fidei habitu destituuntur, non positivè, contrario habitu non sunt polluti. Id. ibid. & Disputat. de Baptismo. Poenitentia exigitur ab iis qui poenitenda egerunt, Rom. 9. 2. Voss. Disputat. 15. de Baptismo. Children that were to be circumcised the eighth day, could neither beleeve nor make a profession of their faith. See M. Brlusleys Doctrine and Practice of Poedo-bapt. p. 86, 87, 88, 89. Quae igitur haec qua nos impetunt argumentationis erit formula? Qùi adulta sunt aetate, antè instituendi sunt, ut credant, quam bazandi… Baptismum ergo infantibus communem facere nefas est. Calv. Instit. l. 4 c. …6. profession of faith, as appeareth, because even hypocrites are baptized that only make a shew to believe and repent. Infants have an outward profession of faith in their Parents which bring them to Baptism, and desire Baptism for them, for the profession of faith made by the Parents is to be taken also for the childe. The places which shew how the Apostles baptized believers, do not prove that all must in their own persons make actual profession of faith, but only that such ought as are there spoken of, viz. men of years, to be converted from another Religion to Christianity. For in all places where mention is made of the Apostles baptizing believers, they have to do with persons converted from some other Religion to the Religion of Christ. Therefore those places prove only that all such ought to make profession of actual faith in their own persons, but they prove not that this is absolutely required of all to be baptized.
Object. Christ was not baptized till he came to years, Therefore we should defer it till then.
Answ. He was circumcised in his Infancy, and so did partake of all Ordinances, (Luke 2. 21.) in the Jewish Church, as a member of the same, therefore he could not be then baptized, because the time of bringing in Gospel-administrations was not yet come.
2. There is not the same reason for us; this Ordinance was commanded by Christs institution, and commended by his example.
Object. What hath neither example nor precept, nor just consequence out of the Word to warrant it, that is evil, Gods Word is generally a lanthorn to our feet, and a light to our paths.
Answ. Baptizing of Infants hath a general and implicit precept for it, though not expresse and direct in so many words, Matth. 28. 19. Baptizing them; By ThemSee Brinsleys Doctrine and Practice of Poedobaptism, pag. 70. 71, 72, 73, 74. This divine Evangelicall Institution, was consigned by three Evangelists, Matth. 28. 19. Mark 16. 16. John 3. 5. agreeable to the decretory words of God by Abraham in the Circumcision, to which Baptism doth succeed in the consignation of the same Covenant and the same spiritual promises, Gen. 17. 14. The words are so plain that they need no exposition, and yet if they had been obscure, the universal practice of the Apostles and the Church for ever, is a sufficient declaration of the Commandment. No Tradition is more universal, no not of Scripture it self, no words are plainer, no not the ten Commandments. Doctor Taylors Discourse of Baptism. Anabaptists say, Where have we taught that Infants should be baptized in all the Scripture? Not in expresse terms, but by just consequence we have it: From the General, Matth. 28. 19. From Parity, Gen. 17. 14. From Principles, Acts 2. 39. Where finde we (saith Bellarmine de Iustic. lib. 2. & lib. 1. cap. 16.) that Christs Righteousnesse is imputed to us for Justification? In expresse termes we have it not, but virtually and by just consequence we have it, 2 Cor. 5. 21. In the equivalent we have it, Rom. 5. 17, 18, 19. We finde no where those words, James 4. 5. in all the Scripture in expresse termes. By deduction we have them, Numb. 11. 29. Doctor Sclater on Rom. 4. 6. our Saviour doth not mean only the persons themselves that are made Disciples, but them and theirs considered as a whole body, and a Nation to be made a Church to him. The believing Gentiles are graffed into the good Olive, in stead of the unbelieving Jews cut off, therefore in what sort those Jews stood in that Olive before their cutting off, in the same state stand these Gentiles since their graffing, seeing they are equally made partakers of the root and fatnesse of the Olive, Rom. 11. 17. Now the beleeving Jews stood so in the Olive, that every one did bring his seed into the same participation of the Olive with himself, so the whole body was counted to be in that alone, as well Infants as others. For the Apostle saith, The Promises are made to you and to your children; And Moses saith, That the little ones did enter into a Covenant with God, that he should stablish them for a people to himself, and that he might be unto them a God, Deut. 29. 11. & 26. 16, 17. wherein Infants as parts of the whole body must be conceived. Therefore it will follow that when a Nation or people by believing and being baptized do avouch God for their God, and are avouched by God for his people, then the whole body of the people so doing, their Infants and all comprehended are to be accounted so to avouch him, and are avouched of him, which being proved, we have here a precept to baptize such, because they also are part of the Nations made Disciples, not actually but virtually, as the Israelitish Infants could not actually make a Covenant with God, but virtually in their Parents.
Secondly, We have most probable examples, for we reade of housholds baptized,It can be no good argument to say, the Apostles are not read to have baptized Infants, Therefore Infants are not to be baptized: but thus, We do not finde that Infants are excluded from the Sacraments and Ceremonies of Christs institution, Therefore we may not presume to exclude them. For although the negative of a fact is no good Argument, yet the negative of a Law is a very good one. We may not say, the Apostles did not, Therefore we may not: But thus, they were not forbidden to do it, there is no Law against it, Therefore it may be done. Doctor Taylors Discourse of Baptism, part 2. and therefore also children which were a part of the houshold, yea Act. 16. 33. it is said the Gaoler and all his were baptized, not all that beleeved, but all his, whereby it is most probable that he had Infants which were baptized, for else why is it said all his, not all those that believed or received his Word; or if he had no such Infants it is all one: For had there been Infants, this shews they should have been baptized seeing they were some of his. Indeed it is said, He did preach the Word to all in the house, but they were not all his, and perhaps not all baptized, for it is not said, they did believe; but whether they did or no, he did, and whether they were baptized all of them or no, yet all his were. For it is no news for a Goaler to have more in his house then be his, even strangers from his Family.
Acts 16. 15. 1 Cor. 1. 16. the Apostles baptized whole houses without any exception and distinction of person and age, that Infants are comprehended under houses and families, it is evident by the use of the whole Scripture, Gen. 14. 16. & 18. 19. Prov. 31. 15. Luke 19. 9. Acts 11. 16. & 16. 31.
Parents must bring their children therefore to Baptism with an high esteem of that Ordinance, and with fervent prayers to God for his blessing upon it, that it may be effectual for their regeneration. Set a day (at least some good time) apartMr. Whateley at the end of new-birth. to seek the face of God, to confesse thy sins, chiefly the original sinne which thou hast derived to thine Infant, lament it in thy self, and lament it in and for him, Baptism cannot be reiterated as the Lords Supper, therefore what thou canst do but once for thy childe, be careful to do it in the best manner.
Parents should offer their children to God in Baptism:
1. With earnest prayers to God for a blessing on his Ordinance.
2. In faith, plead your right with God, he hath promised to be the God of his people and of their seed, there are promises which sute with the Ordinance, Deut. 13. 6. Isa. 44. 3.
3. With reverence, Gen. 17. 2, 3. 2 Sam. 7. 18, 19. their hearts should be affected with that great priviledge, that God should take themselves and their seed into the Covenant.
The Baptism of Infants without a weighty cause, and in a sort compelling, is not to be deferred:Vide Vossii Disputat. de baptismo. Disput. 1. 6. Et Zepperum de Sacramentis. Et Balduinum de Cas. Consc. lib. 4. c. 5. & 6. Cas. 8. Alii in multos annos & suum & liberorum suorum Baptismum differre soli…i fuerunt: Constantinus siquidem magnus, quòd profectionem in Persos suscipere, & in Iordane baptizari, non fine superstitiosa quadam opinione, quòd nimirum in illo Christus quoque baptizatus fuerit, constituisset, in senectutem usque Baptismum distulit, quemadmodum lib. 4. c. 62. De vita Constantini. Author est Eusebius. Vide Evag. Hist. Eccles. l. 3. c. 41.
First, Because the equity of the eighth day appointed for Circumcision hinders the procrastination of it.
Secondly, Because this delaying of it shews a kinde of contempt of the Ordinance.
It was a common but an erroneous practice even in the Primitive Church, to deferre their Baptism till they were old, so some of the Christian Emperours, because an opinion prevailed upon them that Baptism discharged them of all sinnes.
I think that the delay of Baptism which Constantine and some others were guilty of, did creep in among other corruptions, and was grounded on the false doctrines of those hereticks that denied forgivenesse of sinne to those that fell after Baptism, which afrighted poor people from that speedy use of it which the Scripture prescribeth. Mr Baxt. Inf. Church-memb. par. 2. c. 15.
Constantine much esteemed and favoured Eusebius who was a very subtil and malicious Arian, and yet Constantine even to his death extreamly hated and detested Arianism, one token of which love was his receiving the Sacrament of Baptism at his hands, when he was extreamly sick, and near his death. Crakanth Defence of Constant. c. 6. See p. 80. to 86. & 92, 93.
But Constantine received Baptism at Eusebius his hands, when he was a Catholick Professour, and earnest in that profession. The Apostles and Christ himself held communion, and received the Sacrament with Iudas, Matth. 26. 23. &c. so long as he kept the outward and catholick profession, though in his heart he was an Apostata, yea Devil, Id. ib. p. 96, 97.
Chrysostom and Gregory Nazianzen (saith Grotius) were not baptized till they were twenty years old at least.
Plerosque Baptismum suum distulisse in articulum mortis, res est notissima ex Historia Ecclesiastica; unde Clinicorum nomen. Maresius de precibus pro mortuis.
Augustine, Ierome and Ambrose, were baptized when grown up men, yea, but when they better understood the point, they disallow neglect of childrens Baptism, as the Parents sinne, as Ierom in his Epistle to Laeta, and Augustine frequently, and so Ambrose, all one for Poedobaptisme, as an Ordinance of God, and so as counting it sinne to neglect it. Cobbet of Baptism, part. 2. Sect. 5.
Some hold that only Infants of Church-members are to be baptized.
But although the Parents of those Infants be not members of any particularSee M. Blake of the Coven. c. 46, 47, 48. that children of all that are Christians in profession are to be baptized. Church, yet if they be members of the universal Church, as they are certainly if they be baptized and professe the Catholick Faith, that is enough for the administring of Baptism to their Infants, otherwise there will be no difference between their Infants and the Infants of Turks, which is not to be admitted.
We admit children to Baptism:
1. By vertue of their remote Parents, who may be good though their immediate Parents be bad, Act. 2. 39.
2. They may be admitted by stipulation of others to see them educated in the faith into which they are baptized, be the Parents themselves never so wicked, Vide Vide Thomae part. 3. Quaest. 67. Artic. 7. Quo tempore primum incepit usus susceptorum, in incerto est. Alii Hygino Papae hanc institutionem attribuunt, alii aliter. Probabilissimum nobis videtur eo tempore illud observari coepisse, quo certatim ex Gentilibus plurimi ad Christianam fidem adducerentur, atque baptizarentur. Quare magis patet, nulla necessitate & satis temere hodiè illos susceptores vel sponsores in baptismo communiter adhiberi, cum non sit jam illa ratio accedentium ex Paganismo, quae olim & huic instituto causam dedit. Baptizatus tradebatur suis susceptoribus, inde & nomen susceptorum venit, quod suscipiant alios ex baptismo. Disput. Theol. de baptismo veterum part. 5. Thes. 1. Usus fidei jussorum, qui infantes è sacro lavacro suscipiunt, quos vulgò compatres & comm… tres appellant, rem esse per se indifferentum contendimus, Hanc consuetudinem retinemus quia nemini nocet, sed potius utilis est infantibus, & inter Christianos mutuas firmat amicitias, & officia charitatis. Rivet. in Cath. Orthod. Vide Balduin. de cas. consc. l. 2. p. 11. cas. 8. Quinam interrogationes de articulis fidei ante baptismum usurpatas referunt inter Ceremonias antichristianas? Ad pueros dirigi, minus convenit: Non enim intelligunt. Ad susceptores commodius diriguntur. Olim adulti interrogabantur ante baptismum; hoc sequioribus seculis ad ipsos tralatum est infantes. Crocius in August. Confess. Quaest. 2. c 29. Illud durum fuerit, quod hujusmodi sponsiones sic essent, quasi in scoena ludus sieret, non in Ecclesia Sacramentum celebraretur. Nam profecto mimicum suit, sic interrogari insantem quasi virum: sic respondere virum quasi infantem: & quidem hanc de aliena conscientia tam considenter. Chamier. de Sac. l. 5. c. 15.Ames. Cas. Consc. l. 4. c. 27.
Whether the use of Witnesses be necessary.
Peter Martyr in loc. Commun. cals it utile institutum, a profitable constitution.
In ancient time the Parents of children which were Heathen and newly converted to Christian Religion, were either ignorant and could not, or carelesse and would not bring up their children agreeably to the Word of God, and the Religion which they newly professed. Hence it was thought meet, that some persons of good knowledge and life should be called to witnesse the Baptism, and promise their care for the childrens education.
It is an ancient commendable practice continued in the Church of God above the space of twelve hundred years. M. Perk. Cas. of Consc.
It was but a bare prudential thing in the Church, whether it were Hyginus of Rome, that first brought in God-fathers and God-mothers about the year of Christ, 140. as Platina and others write, or some other, it is not greatly material. Ford of the Covenant between God and man. Vide Zepperum de Sac. Some urge Isa. 8. 1, 2, 3. for it.
Because from the beginning those that were of years when they were to be baptized were asked divers Questions, Whether they believed? Whether they renounced the Devil? The same custom also remained even then when Infants alone were offered: and the Papists cannot be moved from thence, Chamier. de Canone lib. 11. c. 9.
The Churches by an unadvised imitation drew the interrogatories ministred in the Primitive Church to those which were of years to professe their faith in Baptism unto young children. Cartw. on Mat. 3.
Whether the immediate or remote parents give the children a right to Baptism?
Some *Hookers Survey of the Sum of Church-Discipline, part. 3. chap. 2. Mr Cottons way of the Churches of Christ in New-Engl. S. 6 cap. 4. Zanchius on Ephes. 5. and M. Blake in his Birth-privil. are for remote Parents. See M. Cawdr. Diatribe conc. Inf. Bap. ch. 3. Per baptismum non tam inserimur huic, vel illi, vel isti. Ecclesiae, quam Ecclesiae Catholicae, quam in symbolo profitemur. Vos. Disp. 15. de bap. Spect and a hic non est proximorum Parentum impietas, sed pietas Ecclesiae in qua nati sunt ce… eorum mater: Item majores ipsorum qui piè & sanct è vixerunt. Zanch. in c. 5. Ephes. Attersol of the Sac. l. 2. c. 6. Zanchius also interprets that place of the remote Parents▪say immediate Parents only can give the children a right.
Because if we go higher to remote Parents, Where shall we then stop? May we go to Noah or Adam (say they?) Where shall we stay? Why may not the children of Jews and Turks then be admitted into the Church, since they formerly descended from believers? This Objection carries some force with it, and there is a very strong Objection likewise against this opinion, since those for the most part that maintain this, say, the Parents that give the federal right to their children must be visible Saints or Church-members, as they phrase it. The Argument then is this, The wickednesse of a Jew could not prejudice the childes right that was to be circumcised, therefore neither the wickednesse of a Christian a childes right that is to be baptized. And whether their Baptism be not null which had no right, and so they ought to be rebaptized, should be seriously considered by them that hold that tenet.
Quest. What if the immediate Parents be believers only in shew?
Answ. 1. The profession of the faith is sufficient: 2. Children have right to Baptism by vertue of the first Covenant with Abraham, in whom we have as true an interest as the Jews ever had, Act. 8. 12, 13, 38. with 10. 47. Gal. 3. 29. Rom. 11. 17. So that the wickednesse of the immediate Parent doth not prejudice the right of the childe: for then Hezekiah should not have been circumcised, because he had a wicked father. Master Lyfords Principles of Faith and good Conscience, Chap. 49.
Object. The children of the faithful only are to be baptized, because only those Infants are judged to be in the Covenant, and only holy.
Answ. 1. We are not to regard the ungodlinesse of such as are their natural Parents of whom they were begotten, but the godlinesse of the Church, in which and of whom they were born: for the Church is as it were their mother.
2. We must consider not only their immediate Parents but their fore-fathers and ancestors which have led a godly life, Rom. 11. 16. By the name of root in that Nation of the Jews, he doth not understand the next Parents who peradventure were prophane and ungodly, but those first Parents of that people, viz. Abraham, Isaac and Iacob, to whom the promise was made, and the Covenant confirmed.
They are to be baptized who in charity may be thought to be in the Covenant. Such are all that professe them to be of the Christian faith, and also their children Act. 10. 45. 1 Cor. 7. 14. D. Gouge his Catechism.
Parents being in the Church by the profession of Christian Religion, their children are within the Covenant, Ezek. 18. 20. So that the impiety of the Parents prejudiceth not the childe that is born in the Church.
2. By Parents are to be understood not those alone of whom children are immediately begotten and born, but their Progenitors and Ancestors also who feared God and lived in the Church, though many generations before. For God made not his Covenant with Abraham and his immediate seed only, but with all his seed after them in their generations, Gen. 17. 7.
Lastly, Be the next Parents whosoever they will be, yet their children being born in the Church, the Church is their mother, and the faith and piety of the Church investeth such as are born in her unto the Covenant. Down of the faith of Infants.
Either by Baptism men are admitted into the particular Church, or the whole Church, or no Church: but not into the particular Congregation, no man is baptized into the particular Congregation, it is not the seal of the particular Covenant: therefore it is into the whole or none: If a Heathen be converted in a Congregation, first he receives Baptism, afterward is admitted a member of the particular Congregation. M. Huds. Vindicat. c. 5. See him c. 6. p. 134, 142.
A baptized person is baptized not to that particular Church onelyonly, but to all Churches, and in every particular Church where he cometh he hath all the priviledges of a baptized person. All circumcised persons had right thereby to eat the Passeover in any society, Exod. 12. 4, 48. Deut. 16. 1, 2. In the place whereNeque frustra Baptismus datur infantibus, quiae fides, & stimulatio apud Deum necessario, secundum Scripturas, requiritur in Baptismo: nam infantes baptizantur in fide Parentum; Quia promissio datur fidelibus & ipsorum liberis, Act. 2. 38. & Genes. 17. sicut & circumcidebantur infantes. Episc. Carlet. cons. Eccles. Cathol. contra Trid. De Grat. c. 4. God should choose to put his name there: so all baptized persons have right to the Lords Supper, in every Church where God hath set his name. M. Ainsworth to M. Paget.
Sealing the promise by an initial Sacrament, is not onelyonly in reference to a particular Church, either National or Congregational, but principally in reference to the Catholick Church. Churches Divine Warrant of Inf. Bapt.
M. Ball in his Catechism hath this passage. Baptism is a Sacrament of our ingraffing into Christ, Communion with him, and entrance into the Church, for which he citeth Matth. 28. 19. Acts 8. 38. And afterwards explains himself; It doth (saith he) solemnly signifie and seal their ingraffing into Christ, and confirm that they are acknowledged members of the Church, and entred into it. And that we are thereby admitted members, not of a particular Congregation, but the Catholick Church, appears, because we are baptized into one body, 1 Cor. 12. 13. See M. Huds. ib. Quaest. 2. p. 239. See p. 238.
Whether the children of Infidels (viz. Jew…, Turks and Pagans) may be baptized?
Baldwin a Luther an Cas. cons. l. 4. c. 8. cas. 8▪ maintains it lawful to baptize the children of professed Infidels, if jure belli, *The like holds Crocius in his Antiweigelius, part▪ posteriori, c. 7. Qu. 1. and saith, they come lawfully into the power of Christians, which are bought, or taken in a just war, or adopted The children of Jews and Turks may be baptized if their Parents be content and desirous. Such Parents give some hope that in time themselves will professe the faith. Atters. of the Sac. l. 2. c. 6. Vide Aquin. par. 3. qu. 65. Art. 1. M. Cottons way of the Churches of Christ in New-Engl. S. 6. cap. 4.or the like way they come to be under the power of Christians, but he saith, Si Infans valetudinis sit satis firmae, utile est, ut prius in principiis doctrinae Christianae instituatur, quàm ad Baptismum afferatur.
Rivet on Gen. 17. allows the baptizing of the children of meer Pagans, if they be in the power of Christians to dispose of them as their own, in that Abrahams servants bought with money, or born in his house were to be circumcised.
There is a large promise to Abraham, stretching Covenant to his seed, not only to the children of his own body, and to his proselyte servants, but also to all them that were born in his house, or bought with money, Gen. 17. 12, 13. which happily may grant so much liberty to a Christian Sponsor, that if a stranger or wicked man should give him his childe from his infancy to be brought up as his own, it may be baptized as his own.
Whether the children of Papists may be baptized.Non inficior de …o olim dubitasse viros magnos, Farellum in Epist. ad Cal. vinum inter hujus Epist. 147. & Calvinum ipsum ad Farellum Epist. 149. Sed Calvinus postea 185. quae est ad Knoxum, vergit in nostram sententiam, & statuit ex sua & collegarum suorum sententia, praesertim tempore renascentis Ecclesiae, Pontificiorum & Excommunicatorum liberos, si de corum institutione caveatur, à Baptismo non esse arcendos. Mares. quaest. aliquot Theol Decis. Quaest. 14. Infantes Pontificiorum & similium, qui sunt semi-Christiani, si idoneum sponso…em inventant, in cujus potestate sita est eorum educatio… possunt baptizari. Quia non sunt planè alieni à foederis professione, & ad puriorem foederis observationem hac ratione deducuntur. Ames. de conscientia lib 4. cap. 27. Liberi Papistarum bapti…ndi, si quis de recta ipsorum educatione spondeat, 1. Quia in Papatu Ecclesia latet, 2 Thess. 2. 4. cum 2 Cor. 6. 16. 2. Ibique manet residuum foedus Dei ex parte. 3. Iudaica Ecclesia retinens circumcisionem Deo liberos gignere dicebatur, Ezech. 16. 20. Amplexa tamen variorum Deorum idololatricos cultus, v. 36. L'Empereur Theses. Ad Baptismum admitte…di infantes exposititii, illegitimè nati, Excommunicatorum & Pontificiorum, sed cum hac cautione, si idoneos habeant sponsores; vel alios, qui piam corum educationem in se recipiant. Wendelin. Christian. Theol l. 1. c. 22. Dominus Baptismum, il est, Ecclesiae suae initiationem in medio illo Papatus gurgite servavit, quamvis Papatus Ecclesia non sit, tamen in Papatu …it & est velut immersa Ecclesia, quod de Turcis dici nullo pacto potest, qui Christo nunquam nomen dederunt. Postremò q…m Dei beneficentia ad mille usque generationes, id est, veluti in infinitum protendatur, durum sanè fuerit ex proximorum Parentum professione de liberis ad foedus Dei pertineant necne, judicare. Beza Epist. 10.
Many hold that the children of Papists being either offered by them, or in the tuition of others, are not to be excluded from Baptisme, since the Papists (though grosly erroneous) do professe the substance of Christian Religion.
Baptism celebrated in the Church of Rome is true Baptism, because albeit the Papacy be not the true Church, yet the true Church is in the Papacy, God preserving the remnants of it in the middest of the bowels of Antichrist. Attersol of the Sacrament, lib. 2. cap. 3. See cap. 6. Vide Balduinum de Cas. Consc. lib. 4. cap. 8. Cas. 7.
I dare not wholly take away the name of a Church from Rome. I know that Antichrist shall sit in the Temple of God: That Baptism cannot be administred out of the Church: And when the entire form of Baptism is observed, St Augustine is resolved, Non haereticus, sed haeretici manu Christus baptizat. Therefore the Councel of Nice determined very gravely, That there should be no rebaptization of such as were baptized by hereticks. Doctor Hampton in his Sermon on 1 Iohn 2. 19.
Although there be many devises of men sinfully annexed to Baptism in the Church of Rome, and some wicked opinions erroneously held concerning it among them: yet Baptism both was there, Rom. 6. 34. & 1. 7. as Gods Ordinance, before these corruptions and errours, and so hath been continued in that Church to this day; and ought also still to be retained: the corruptions only and the errors being renounced and rejected. Iohnsons Christian Plea, ch. 3. p. 53.
There is one Baptism, as there was one Circumcision. And Baptism had in the Apostate Churches of Christians, is answerable to Circumcision retained in Israels Apostasie. Now Circumcision being once received in the Apostasie of Israel, was not repeated again at their returning to the Lord, and leaving of their idolatrous wayes to serve him according to his Word: but they that were so circumcised were (without any new Circumcision of the flesh) accepted at Ierusalem, and admitted to the Passeover, of which none might eat that was uncircumcised. In like manner also, Baptism being once received in the Apostatical Churches of Christians, is not to be repeated again, when any so baptized return unto the Lord, and forsake their Idolatries, submitting themselves to the truth of the Gospel, Iohns. ibid. c. 3. p. 27.
Whether the children of such as are excommunicated, may be baptized?The way of the Churches in New-England, chap. 4. Sect. 6. Hookers Survey of Church-Discipline, part 3. ch. 2. See Iohnsons Christian plea, chap. 9. Whether the Sacraments should be ministred to such as stand obstinate in known iniquity, untill they repent. August. Epist. 75. ad Auxilium Si quis nascatur ex parentibus excommunicatis, ille tamen hujusmodi Excommunicationis particeps esse non potest, cùm neque sit criminis; proinde non est à Baptismo excludendus. Vide Bezae Epist. 10. & Bucan. …oc. com. loc. 47. Liberi eorum qui vitam ducunt impiam, etiam Excommunicatorum, baptizandi: Quia 1. Tales circumcisi olim, 2. Aliorum majorum pietas consideranda, 3. Denique mater censetur Ecclesia, in qua baptizandi nati sunt. L'Emp. Thes.
M. Cotton and M. Hooker oppose this, The Sacraments (saith he) are given to the visible particular Churches of Christ Jesus, and to the members thereof; such therefore as are cut off from their member-like Communion with the visible Church, are cut off also from the Seals of that Communion, Baptism and the Lords Supper. As therefore we do not receive an Heathen to the fellowship of the Supper, nor their seed to Baptism, so neither dare we receive an excommunicate person (who is to us as an Heathen) unto the Lords Supper, nor his children to Baptism.
M. Perkins in his Cases of Conscience, lib. 2. cap. 9. gives several reasons to prove that children of Parents which are professed members of Christ (though cut off for a time upon some offence committed) have right to Baptism.
Attersol of the Sacraments, l. 2. c. 6. saith, The children of excommunicate persons may be baptized.
Repetition of Baptism, or Rebaptizing.Vera ratio, cur Baptismus non sit …cr…n…us, est voluntas divina, ut rectè doc… Scotus & Gabriel Biel, esse verò hanc Dei voluntatem quadruplic… indicio cognos…imus. Primum, quia nec in loco proprio ubi Baptismus in…t…t…ur à Christo▪ n…c …, it…r…r… Baptism… …m…r; Quod de Coena dici non potest, 1 Cor. 11. 25. Idem inde cognoscimus, quòd cùm tot baptizatorum exempla in … is leg…mus (ut Act. 2. 38. 8. 12, 13. 38. 9. 18. 10. 48. 16. 15. & 18 8. & 1 Cor. 1. 14, 15, 16. tamen nullum r…m fuisse legimus. Praeterca argumento est, quod Circumcisio non repetebatur sed Pascha, Circumcisioni aut…m success… Baptismus. Uti Paschalis agni …sui sacra Coena? Denique idem ostendit Historia Ecclesiae, nullus Doctor Catholi… hact…us …u…t, qui dixerit Baptismum ritè baptizati repeti debere. Vos… Disputat. 17 de Baptismo. Vide Aquin. partem ter… ▪ Qu…st. 66. …irtic 9. Pat…t Catabaptistas eos Sectarios vocari, eò quod invehantur i… Poedobaptismum, eumque non sol…m ut mutilem, sed …t…m ut illicitum ex Dei Ecclesiâ praescriptum velint: Anabaptistas verò, quod Baptismum vel infantibus … …r…aetate, vel adulto extra coetus suos c…ll…tum, repetitum velint, & actu in illis repetant, qui se …orum sect is addic… D…at. d… orig. regress. Sect. & nomin▪ …nabapt. Origo sanaticae Anabaptistarum sectae huic anno debetur. Cum intr…teras Martini Luth…i Theses liber de libertate Christiana in lucem editus toto orb… sparg…r…tur, mox Germani… ling… …act…r… omnium manibus coeptus, incredibile dictu est quos plausus apud homines literarum ignaros excitaret. Is cert… lib…r mat…riam vulgo a… m…m…rabil…m rusticorum seditionem, sed non benè intellectus praebere visus fuit. Scultet. Annal. De… prim… pag. 76. Confiteor unum baptisma in remissionem peccatorum. Symbol. Nicen.
There is but one Baptism, as there is but one body, Ephes. 4. 5.
Reasons against Rebaptization of such as are rightly baptized:
1. Baptism is primarily and properly the Sacrament of our new-birth, Tit. 3. 5. of our insition into Christ which is done but once *Ut semel nascimur, ita sem…l re…ascimur..
2. In no place where the institution of it is named, is there any mention directly or by consequence of any rebaptizing of it, nor any order taken about it, whereas in the other Sacrament we have a Quotiescunque in the very Institution.
3. Baptism succeeds Circumcision, which was but once administred, nor to be administred any more, as is clear from the total silence of the Scripture, and …osh 5. 4.
4. It is numbred among Heresies in the ancient Church to reiterate a Baptism, which was acknowledged to be valid. M. Martials Def. of Infant-Bap. p. 68.
The Errour of Rebaptizing arose upon a corrupt understanding and interpretation of that place, Act. 19. 5. They are not the words of Luke the writer, but ofAttersol of the Sac. l 2▪ c 1, 2. See I…sons Chri…n Plea, chap. 3. Paul the speaker, continuing his speech of Iohns Disciples and hearers, and are not to be understood of the twelve Disciples.
Some prove from that place that Iohns Baptism and Christs do differ, but few urge it …or the reiterating of Christs Baptism.
Baptisma est irreiterabile Sacramentum. Galatinus de Ar…an. Cathol. verit. lib. 10. cap. 3.
The Anabaptists (or Antipoedobaptists) themselves will rather deny our Baptism to be a Sacrament, then grant a necessity of rebaptizing.
Private Baptism.
From St Iohns preaching and baptizing in open meetings, we conclude that bothCartwrights Reply to Whitgist in Defence of the Admonit. p. 112. Hence Augu stine concluded, that all not baptized were condemned, as he doth from John 6. 53. that whosoever received not the Sacrament of the Supper is damned. preaching and baptizing ought to be in publick Assemblies.
The Baptism of Midwives and in private houses, rose upon a false interpretation of Iohn 3. 5. where some do interpret the word rather of the material water wherewith men are washed, whenas Christ takes it there by a borrowed speech, for the Spirit of God, the effect whereof it shadoweth out, cleansing the filth of sin, and cooling the great heat of an unquiet conscience, as water washeth the thing which is foul *Cartw…ib. p. 113. The same hath Calvin Epist. 244. Non est privatae familiae alicujus actio, sed merè Ecclesiastica. Beza.and quencheth the heat of the fire.
It is not a private action of faith, but publick, and of the whole Congregation, whereby another member is received into the visible Church, and as it were incorporated into the body, all ought to have their part in it, as they are members of the same Church, and so it ought to be then done when all may best t…keM Ball. Par…atio est membr…m Ecclesiae a…ungendi ac abs…mdendi, at non nisi conv…ca… Ecclesiae coe… membrum r…sc…andum. Privatas domos …ibil mor…r, si Ecclesia, id est, communis coetus in iis conveniat, ut & veteribus illis temporibus necesse fuit sub omanorum …yra…ide, & nostris temporibus nimium multis locis adhuc necesse est. An quo tempore coena Domini in Ecclesia administratur, expedit apud aegrotos ceiebrari, de hoc valde ambigo. Bezae Quaest. & Respons. Quinetiam, non erit pl…nè nul…us …aptismus qui quasi privatim fuerit administratus, licet decentius & purius administretur publicè, quod etiam col…gere est ex Ca…vino I…stitut. l. 4. c. 15. S. 16. Dico quasi privatim, nam absolutè privatim absque ulla Congregationis forma, qualis saepè in Papatu, …n probamus. Mares. Quaest▪ aliquot. Theol D…cis. Quaest. 3. Vide plura ibid. knowledge of it. As in Corporations both of the Universities and also of the Cities and Towns, none are admitted in them but in a full Congregation, or in a publick Assembly where all may be present, and give their consent: So in the visible Church by Baptism they ought then to be incorporated when the Assemblies are greatest, and when all may most conveniently be present, which is the Lords Day.
There was no publick Assembly when the Eunuch Acts 8. and the Goaler, Acts 16. were baptized.
Whether wanting Water, we may baptize with Sand, or Water distilled andVide Aquin. part. 3. quaest. 66 Artic. 3. & 4. Attersol of the Sacraments, l. 2. c. 5. Balduinus the Lutheran in his Cases of Conscience, l. 4. c. 8. Case 4. propounding this Case, Num minister Ecclesiae ditioribus parentibus gratisicari salvâ conscientia potest, si fortè liberos suos vino generoso, aut aquâ rosatâ baptizari p…tant? Answers, Partes substantiales hujus acramenti nequaquam sunt mutandae: non enim oportet nos sapientiores esse Christo, qui regenerationis Sacramentum aqua sieri voluit, Johan. 3 5. neque meliores, quia ipse etiam aqu… Iordanis, aequè ac al… baptizari voluit, Matth. 3. 16. Iam verò constat, aquam esse partem alteram substantialem Baptismi, & quidem aquam fontanam aut sluvialem, prout eam Deus condidit, absque mixtur… herbarum aut aliorum liquorum Many reasons he there al…o alledgeth against changing water in Baptism. Quasi res esset contemptibilis ex …hristi praecepto, aqua baptizari, inventa est benedictio, vel potius in cantatio quae veram aquae consecrationem pollueret. Ca…v. Instit. l. 4. c. 15. compounded?
This came at first from that opinion, That they are damned which die unbaptized.
The Minister may not baptize with any other liquor and element, then with natural, common and ordinary water.
We may allow mixture of water with wine in the Lords Supper, as well as the mixture of compound water with common in the Sacrament of Baptism.
If no composition may be used, then much lesse may any other sign be used, and so the element clean changed, and the Ordinance of God altered: for the Church of God hath no liberty to bring in any other sign in place of water. See Levit. 10. 2.
Whether it be lawful to use the sign of the Crosse in Baptism?
In St Augustines time, yea before it, the Christians as they used to sign theirScimus veterem Ecclesiam ( …c. Primitivam) & in vitae communis usu, & i… ritibus sacris, multum usam esse venerabili signocrucis, sed ut pia ceremonia, quae orationi adjecta, animos sidelium ad Christi crucem eveheret; non materiae alicui terrenae, aut …igurae, aut gestui a…figeret. Hoc sensu sanct…ssimi prudentissimique illi Antistites, qui Ecclesiae in Anglia reformandae negotio praefucrunt; & in publicis locis cruces passi sunt reman…re, & in nonnullis etiam ritibus sacris retinuerunt, ut in Baptismo. Casaub. exercit. 13. ad annales B. fore head with …he Crosse in token that they were not ashamed of Christ crucified, (whom the Jews and Gentiles reproached for the death which he suffered on the Crosse▪) so they brought thereof into the Sacraments, and used both the figure of the Crosse, and crossing in other things of God also. Doctor Rainolds against Hart, p. 504.
In the Revelation the worshippers of the Beast receive his mark, and the worshippers of the Lamb carry his mark, and his Fathers in their fore-heads. Hence came the first use of the Crosse in Baptism, as the mark of Christ, into whom we are initia…ed, and the same afterwards used in all Benedictions, Prayers and Thanksgivings, in token they were done in the name and merit of Christ crucified. Mede on Ezek. 20. 20.
Had not the Popish abuse and superstitions about the Crosse made us jealous of all use of it, who would not have thought this a decent ceremony at the administration of Baptism, to reminde all the Congregation of their Christian profession and warfare to which the Sacrament it self doth oblige them? D. Burgesse. See Weemses Christian Synagogue, p. 208. and Boyes his Remains, p. 166. and Masons Sermon on 1 Cor. 14. 10.
The unconformists dispute against the Surplice and Crosse, not onelyonly as monumentsTraditiones rituales quae ad ordinem & ritus cultus divini pertinent, are to be received upon this condition only, modo ne veritati, pietati, simplicitati & libertati Christianae adversentur. of Idolatry, but as signs analogical of mystical or sacramental signification, in nature and use, one with the Jewish Ceremonies, a will-worship, having no ground nor warrant from the Scripture, and against the second Commandment. M. Ball.
The Heathens did object to the Christians in time past in reproach, That the God which they beleeved in was hanged upon a Crosse. They thought good to testifie therefore that they were not ashamed of the Sonne of God by the often using of the sign of the Crosse. But we now live not among Turks that contemn the Crosse of Christ, but Papists which esteem more of a wooden Crosse then of the true Crosse of Christ, that is, his suffering. We ought therefore to take away the use of it, to take away the superstitious estimation of it. Cartwrights Reply to D. Whitgift in Defence of the Admonit. pag. 136. See Parker of the Crosse per totum, and part. 1. cap. 3. pag. 106. against symbolical, sacramental, signifying signs in the worship of God, he urgeth that of the Civil Law, Nemo est signandus in fronte, quia non debet facies hominis ad similitudinem Dei formata foedari.