The Grounds and Ends of the Baptism of the Children of the Faithful, Chapter 17 – Chapter 18
CHAP. XVII.
Silveſter.THere bee four or five other Arguments againſt that Baptiſme of Infants which were received in England: which though they doe not ſo take with me, as the former doe, yet I deſire to heare what you thinke of them, becauſe I finde more difficulty in them, then I can eaſily reſolve. The 1. is taken from the falſe power by which Baptiſme is adminiſtred in England, and that is by power received from the Biſhops.
2. From the falſe ground upon which it is there adminiſtred upon the faith and profeſſion of the Godfathers and Godmothers.
3. From the fal…e manner, in which it is adminiſtred, that is, by ſpringling and not dipping.
4. From the falſe end, for which it is adminiſtred, which is for the Regeneration of the Infants.
5. From the falſe ſubject of Baptiſme; which being onelyonly Infants, it commeth to paſſe, that now in England the Baptiſme of beleevers (which the Goſpell acknowledgeth) is worne out of uſe, and inſtead thereof the Baptiſme of Infants, is come in place: of whom it may bee, not one of a thouſand at that age is a beleever. But of this ſubject of Baptiſme, wee have had much ſpeech already.
Now for the firſt of theſe, the power whereby the Miniſters of England doe exerciſe their office, and ſo baptize, It is derived from the Biſhop, and the Biſhop is not ordained by Chriſt but by Antichriſt, at leaſt, by humane power, and ſuch is all the prower derived from him, Antichriſtian, or at beſt, Humane.
Such as hold the Biſhops to bee of divine Inſtitution (as many Engliſh Miniſters have done) they will eaſily avoid your Argument,Silvan…. if they could as eaſily make good their owne Tenent of the divine right of Epiſcopaſie. But let them paſſe, and every plantation which our heavenly father hath not planted, let it bee rooted out. Take it therefore thus rather the powers, whereby the Miniſters in England doe adminiſter the word and Baptiſme, it is either ſpirituall and proper, &c. eſſentiall to their calling, or adventitious, or accidentall. The former they have received from Chriſt by a double Act of his.
1. He hath furniſhed many of them with Miniſteriall gifts.
2. Hee hath inclined the hearts of his people, either to chooſe and call them (as in many pariſhes of the City, and in ſundry Market Townes and elſewhere:) or at leaſt to accept them, and to ſubmit to them being commended to them by the Patron. The latter power, which is adventitious and accidentall, is that which they receive from the Patron who preſents them to the Biſhop, and from the Biſhop, who ordaineth and licenſeth them to adminiſter unto Chriſt, and his people. This power though it hath beene eſtabliſhed by the law of the Land, yet it is both adventitious, and accidentall (for the Miniſters power i… compleate without it) and it is alſo uſurped; For neither had the Law lawful power from Chriſt to give ſuch power to the Patron and Biſhop: nor had the Biſhop and Patron lawfull right from Chriſt to receive it. But as the Law then ſtood in force, neither could the People chooſe their Miniſter without leave of the Patron, nor induct him into their Church without the O…dination and licenſe of the Biſhop. Thus when Pirates have invaded a ſhip, no man in it (neither Officer nor Paſſenger) can come by his owne goods, but by leave of the Pirates; who upon their ſubmiſſion to them, will give them the keyes of their owne veſſels and cheſts. This power (to come to their owne goods) received from the Pirates, is not that which giveth them true and proper right to enter upon the poſſeſſion and uſe of their owne goods (for that right they had by a former juſt title,) which Pirates cannot diſanull, but it is onelyonly adventitious and accidentall. I need not apply it to the caſe in hand, the Application is obvious.
Silveſter.But all ſuch ſubmiſſion either of People or Miniſters unto ſuch uſurpation is it not a ſinne?
Silvanus.That is another Queſtion, and meete to be conſidered by the perſons whom it concerneth: but not much materiall to the cauſe. The perſons ſurprized in a ſhip by pirates whom they are not able to reſiſt, may ſubmit to this power which they cannot neither overcome, nor avoid: But Miniſters and People, if they cannot overcome ſuch uſurped power in the Church (which now by the helpe of Chriſt they begin to doe by the aide of ſome ſuperior Power,) yet they may avoide it, by ſeeking the liberty of their conſciences, and of their Churches, in ſome foraine Countries or Plantations. Neither can any men ſo lawfully give away upon any termes, the liberty of their conſciences, and of their Churches, as they may give away the poſſeſſion of their goods. But to ſpeake to the cauſe in hand, though it be granted that the Patron and Biſhop doe unlawfully uſurpe ſuch Power, and that the Miniſters and people doe unlawfully alſo ſubmit to it: yet ſuch adventitious & accidentall corruptions of the Perſons doe not make void the ſpirituall true, and holy calling, which the Miniſters receive from Chriſt, nor make their adminiſtrations diſpenſed in that calling to bee of none effect. Nay verily their calling and the worke of it (for the ſubſtance …hereof) God hath borne witneſſe to it from heaven, by ſetting the ſeale of his bleſſing upon their labours in the Miniſtery. The Apoſtle Paul proveth himſelf to be ſent of Chriſt, to the Corinthians eſpecially, by the converſion of many of them unto God by his Miniſtery. Though I bee not an Apoſtle to others (ſaith hee) yet doubtleſſe I am unto you: for the ſeale of mine Apoſtleſhip are ye in the Lord, 1 Cor. 9.1.2. with Chap. 4.15, 16. By the ſame Argument Paul gathered that the Goſpell of the Circumciſion was committed to Peter, and the Goſpell of the uncircumciſion to himſelfe, becauſe of the gracious and effectuall power of Chriſt, which breathed in his Miniſtery to the Gentiles, and in Peters Miniſtery to the Jewes. Peter, James, and John, they ſaw (ſaith hee) that the Goſpell of the uncircumciſion was committed to mee, and the Goſpell of the Circumciſion unto Peter: For hee that wrought effectually in Peter to the Apoſtleſhip of the Circumciſion, the ſame was mighty in mee to the Gentiles, Gal. 2.7, 8, 9. And this Argument taken from the Powerfull preſence of God with a Miniſtery to confirme the lawfull authority of it, though it now meete with exceptions, & cavils from the ſonnes of men: yet God himſelf judgeth it to bee of that weight, and convincing power, as to ſtop the mouths even of gainſaying Rebels, and quiete to take away al murmurings againſt it, and againſt him in it. The ſtory is well known, when the People of Iſrael, and ſome of the tribe of Levi had often murmured againſt Aaron and his ſonnes for executing the Prieſts Office; the Lord commanded Moſes to take twelve Rods from the fathers of the twelve Tribes of Iſrael, and to lay them up, and Aarons rod amongſt them, before the Lord in the Tabernacle: to the intent that the Lord might ſhew by his bleſſing upon any of the Rods, which of all the Tribes himſelfe had choſen to miniſter before him. And in the morning when the Rods were taken forth, the Rod of Aaron had budded, and brought forth buds and bloomed bloſſoms, and yeelded Almonds, Num. 17.5. to 10. which was an effectuall demonſtration of the divine approbation of Aarons Miniſtery. And if this be ſuch an effectuall demonſtration of a miniſters calling to be of god, that the Lord bleſſeth the Rod of his Miniſtery with fruitfull increaſe; then let all the murmurings of Gods people againſt the truth of the calling of the Godly Miniſters in England ceaſe for ever.
Harlots are ſometimes bleſſed of God with fruitfull increaſe as well as chaſt wives.Silveſter. And therefore though Miniſters and Churches may bee bleſſed with Converſion and Regeneration of ſoules unto God, yet it is no evident Demonſtration of the truth, either of ſuch Miniſters or ſuch Churches.
Then i… the Argument of God taken from the miraculous budding,Silvanu…: and bloſſoming and fruitfulneſſe of Aarons Rod of none effect. For in the converſion of ſoules there is a concourſe of a the miracles of Chriſt together, the blinde ſee, the deafe heare, the lame walke, the dead are raiſed up, dead and dry bones live, dry ſticks bud, and bloſſome and bring forth fruite. All ſuch miracles (which doe all meete in the converſion of a ſinner) they are all of them divine Teſtimonies, and can bee wrought by none other but by God himſelfe: And God never worketh any ſuch to confirme, either a falſe calling, or any falſe doctrine.
It is true, Harlots are ſometimes followed with fruitfull increaſe, but that is becauſe God hath given a generall bleſſing in nature to men, and beaſts. That in the mutuall fellowſhip of both ſexes in either kinde, they ſhall increaſe and multiply children to himſelfe.
Beſides, though Harlots ſometimes bee fruitfull, yet the huſbands of ſuch Harlots will not acknowledge the children of whoredomes for their owne children: No more will the Lord acknowledge ſo many of the People of England, to bee children unto himſelfe, if they were the children of whoredomes, borne of a wife of whoredomes, Hoſ. 2.2.4. The 7000. in Iſrael, that did not bow their knees to Baall, they were not begotten to God, by the Miniſtery of the Prieſts, either of Baal or of Jeroboam, but of the Prophets of the Lord, 1 Kings 18.37.
Silveſt…r.But it is certaine many are baptized in England by dumbe dogs that cannot preach, and therefore cannot beget ſoules to God; and ſuch Chriſt never ſent to baptize, Mat. 28.19.
Silvanus.If they cannot preach, the greater is their ſinne to baptize, or to enter into ſuch a calling whereto the adminiſtration of Baptiſme pertaineth. But nevertheleſſe, though God delighteth not to make uſe of ſuch inſtruments for the converſion of ſoules: yet their adminiſtrations of the ſeales (which are given not for converſion, but for confirmation of grace, either formerly wrought or to bee wrought) they are not nullities. Circumciſion of the ten Tribes after the Apoſtaſie of Jeroboam, and after the caſting out of the Prieſt… and Levites (2 Chron. 11.14, 15.) was generally adminiſtred by uncleane hands. For though Circumciſion at firſt might have beene adminiſtred by the father of the family (as might alſo the Paſſeover be killed by them) yet after the Prieſts & Levites were ſet apart for the publike ſervice of God and his people, then looke as their Paſſeovers were to bee killed onelyonly by the Prieſts and Levites: So the Analogy of the ſeales requireth, that Circumciſion alſo ſhould onelyonly bee adminiſtred by the Prieſts and Levites. Now when the Prieſts and Levites were caſt out of office in the ten Tribes, Jeroboams Prieſts that came in their roome, were as Ignorant and unskilfull to expound the Law, as any (whom you in the Prophets phraſe call) dumbe dogs, are unskilfull to preach the Goſpell, 1 Kings 13.33. 2 Chron. 15.3. But if Circumciſion were then diſpenſed by the Fathers of the families, they were alſo an Ignorant and rebellious people, a people Apoſtate from God, and ſuch as lived either without Law, (2 Chron. 15 3.) or in open tranſgreſſion of the Law (1 Kings 19.10) In which caſe the Apoſtle ſaith in ſome ſenſe (that is, in reſpect of the ſpirituall benefit of it) their Circumciſion is made uncircumciſion, Rom. 2.25. Notwithſtanding let it bee remembered, that in Iſrael, though none were allowed to partake in the Paſſeover, but ſuch as are circumciſed, (they and their families) Exod. 12.48. yet this people of the ten Tribe… after they came to humble themſelves before the Lord▪ they (in ſuch Circumciſion as they had) were accepted to the Paſſeover: which was an Evidence, that the Church at Hieruſalem did not looke at the Circumciſion of the ten Tribes as a Nullity; or elſe they would have kept them from the Paſſeover, which they did not, 2 Chron. 30.5, 6.11.18.
But the Church of Iſrael had ſometimes a true conſtitution:Silveſter. and therefore their adminiſtrations were not nullities, though after their Apoſtaſie all their Ordinary adminiſtrations were corrupt and poluted. But the Church of England never had a true conſtitution, but an Antichriſtian, and therefore ſuch are all their adminiſtrations.
Bee not unwilling to receive a double Anſwer,Silvanus. and both of them juſt.
1. The Church of the ten Tribes, it never had a true conſtitution. It was at firſt founded in a Publick profeſſion of a generall rejection of the promiſed ſeed, which was to ſpring out of the houſe of David, 1 Kings 12.16. And that rejection of the promiſed ſeed out of Davids houſe, was as much as the rejection of the promiſed M…ſſiah, to have any part or portion in their Church. Now can there bee a true conſtitution of the Church, where there wanteth a true foundation? Beſides, when God ſaith, that for a long ſeaſon (to wit, ever ſince the time of their Apoſtaſie, Iſrael was without God, without a Prieſt to teach, without the Law, (2 Chron. 15.3.) could they have the true conſtitution of a Church without God, without Prieſt, without Law?
An. …. As it is a falſe and erronious ſpeech to affirme the Church of the ten Tribes to have had ſometimes a true conſtitution, ſo it is no leſſe falſe and raſh, to deny the Churches of England ever to have had a true conſtitution. Raſh, for can you ſay it, or doe you know it becauſe you were then born, or becauſe the number of your dayes is great? As God queſtioneth Job in another caſe, Iob 38.21. Or have you found out ſuch a matter by reading of ancient records and ſtories? truly if you dare credit them (and doubtleſſe they are more worthy of credit that lived nearer thoſe ancient times, and had the view of antient records, rather then ſome of your late bookes, who ſpeak either out of Partiality to Rome, as the Ieſuites, or out of prejudice againſt the ſtate of the Church of England, as ſome rigid Separatiſts doe:) but thoſe antient records will tell you that England received the faith of Chriſt by Joſeph of Arimathea, by Simon Zelotes, by others of thoſe primitive Apoſtolick Saints who doubtleſſe planted Churches not after the patterne of Antichriſt, but after the manner of the Apoſtles. And though Engliſh Jeſuites will needs make England be holding to Rome for their converſion: yet Bar…nius is more ingenuous (though himſelfe a Cardinall, and wanting no affection to Rome) who ingenuouſly confeſſeth, England received the Goſpell ten yeares (though others ſpeake but of five yeares) before Rome it ſelfe. For hee ſpeaketh out of Manuſcript records, That the Goſpell was brought to England in the yeare of Chriſt 35. and to Rome, in the yeare 45. Any whom you dare truſt may compare his Annalls in the yeare 35. number 5 with the yeare 45 number 1. But becauſe you will not enquire what is written in Latin bookes, it may be of ſome uſe to helpe you, to read of this point what you may finde in Mr. Foxe his booke of Martyrs, in the begining of the 2 booke of his firſt …ome, in the Reigne of King Luius: as alſo in Cambdens deſcription of Britany during the times of the Romans government, and in Speedes Chronicle, 9. Chap. of the 5 booke. Yea many yeares, (and ſome ages) after when the Biſhop of Rome ſent Auguſtine into England, the godly teachers and people of England refuſed to receive him, either in way of ſubjection to his government, or of conformity to the rites of Rome, as Beda recordeth in his Hiſtory of the Engliſh Nation. 2. Booke 2. Chap. And in the former part of the Hiſtory (1. Booke 26. Chap.) hee acknowledgeth the Churches of England compelled none to receive Chriſtian Religion, but received ſuch as offered themſelves. Now though it came to paſſe, that the Chriſtians in England (above 200 yeares after the firſt planting of the Goſpell amongſt them) were much waſted by the perſecution of the Emperor Diocleſian, and after that by the Inſtigation of Auguſtine the Monke: yet God is never wont ſo to forſake his people, as to leave no remnant amongſt them to call upon his Name, who though in proceſſe of time they came to bee corrupted and polluted by Antichriſtian uſurpations and inventions, as all other Chriſtian Nations were, yet that did not caſt them into a worſe eſtate, then the eſtate of the ten tribes of Iſrael under Jeroboam and his ſucceſſors, eſpecially under Ahab and Jezabel, & the times ſucceeding; when as yet their Circumciſion was not a nullity, as hath beene declared above. Unleſſe therefore you have any more to object againſt our Baptiſme received in England from the power by which it is adminiſtred, let us proceed to your next exception againſt our Baptiſme in England.
CHAP. XVIII.
THe ſecond exception againſt our Baptiſme received in England, Silveſter.is taken from the falſe ground upon which it is adminiſtred, as the former was from the falſe power, by which it is adminiſtred. Now that falſe ground upon which it is adminiſtred, is the faith and profeſſion not of the Parents (whoſe Covenant you are wont to ſtand upon) but of the God-fathers and God-mothers, whoſe Covenant doth not reach by any Inſtitution of God to their goſſips children, whatſoever it may doe to their owne.
I doe willingly acknowledge, where the Parents of the baptized are ſtill living, and doe intend to educate the children themſelves,Silvanus. there the uſe of God-fathers and God-mothers (as they call them) in Baptiſme (though it bee ancient) yet it is a ſinfull ſuperaddition to the inſtitution. But when the Parents are dead or abſent, and the child is to bee brought up in the houſe of a Chriſtian friend and brother, the Covenant of ſuch a Chriſtian brother extendeth to all that are borne in his houſe and bought with his money. And hi… profeſſion before the Church to bring up the child committed to him, in the way of the Covenant of Grace, it is as acceptabl… for the receiving of the child to Baptiſme, as the Covenant of Abraham was available to bring not onelyonly his ſonnes, but alſo all that were borne in his houſe, or bought with his money, under the Covenant and ſeale of Circumciſion, Gen. 17.12, 13.2. I may further anſwer and teſtify upon knowledge, that many children have beene and are baptized in England without God-fathers and Godmothers, and without any Interrogatories propounded to them, onelyonly upon the Covenant and profeſſion of their parents.
3. When children are baptized upon the profeſſion of their God-fathers and God-mothers, It is not the intendment or doctrine of the Church, to baptize them, upon the Covenant and profeſſion of their God-fathers: but to binde the ſureties that when the childe groweth up to yeares of capacity, they ſhall aſſiſt the parents in the Chriſtian Education of the childe, that he may learn and practice thoſe good things, which at his baptiſm they promiſed & undertooke for him, as appeareth by the charge given to the ſureties.
4. The ſuperfluous ſuperaddition of the ſureties or Witneſſes to the Sacrament of Baptiſme, doth not make Baptiſme a nullity: no more then the ſuperaddition, of Love Feaſts to the Lords Supper, doth make that a nullity. Wood, Hay, and ſtubble layed upon a good foundation, doth not take away the foundation. And hee that ſo buildeth doth not loſe his foundation, but his ſuperſtructure, the ſuperfluous worke which hee built upon it, 1 Cor. 3.12, 13, 15. If a defect in the faith of man, doth no… make the faith of God of none effect, Rom. 3.3, 4. much leſſe doth a defect in the manner of the profeſſion of the faith (to wit, by a Deputy rather then by a mans owne mouth) make the Covenant or the Seale of the Covenant of none effect.