Vindication of Baptizing Believers Infants, Chapter 15
CHAP. XV.
Exercitat. Argu. 6. §. 19. The argument againſt Infant-baptiſme, from humane inventions occaſioned by it confirmed.THe ſixth Argument followes:
That which hath occaſioned many humane inventions, partly by which Infant-baptiſme it ſelfe may be under-propped, partly the defect in the policy of the Church, which in very deed is to be ſupplied by the lawfull uſe of Baptiſme, Of that it is deſervedly doubtfull whether it be not in it ſelfe weake and inſufficient for its proper work.
But the matter is ſo in the buſineſſe of Infant-baptiſme,
Ergo.
The Minor is proved by inſtances: they are,
1. The uſe of ſuerties in Baptiſme, which is an humane invention, for a ſhadowy ſupplement, and I had almoſt ſaid ſporting, of that prof…ſſion of faith which at firſt was made by the baptized in his owne perſon.
2. Epiſcopall confirmation, in which the Biſhop layes hands or anoints the Catechized, that Baptiſme, or the Baptized may be confirmed, and they made capable of the Lords Supper.
3. The reformed union, by ex…mination, confeſſion, ſubſcriptition, of the received doctrine in the Church, before the communion of the Euchariſt, of which Parker of Eccleſ. policie. l. 3. c. 16.
4. The Church-covenant, as they call it, afore the admiſſion of members into Church-fellowſhip, of which the New-England Elders in the little booke in Engliſh, called Church-Covenant, which in very deede are deviſed to ſupply the place of Baptiſme; for by Baptiſme, according to Chriſts inſtitution, a perſon is exhibited a member of Chriſt and the Church, 1 Cor. 12.13. Gal. 3.27. Epheſ. 4.5.
THe ſeventh Argument: Arg. 7§ 20. The argument againſt Infant-baptiſme, from the Errors occaſioned by it, confirmed.
That which hath occaſioned many errors, that is deſervedly doubtfull, whether it be right.
But the practiſe of Infant-baptiſme hath occaſioned either the birth or foſtering of many errors.
Ergo.
It is proved by inſtances:
1. That Baptiſme conferres grace by the worke done.
2. That Baptiſme is Regeneration.
3. That Infants dying, are ſaved by the faith of their Parents, faith of Sureties, of the Church receiving into her lap: which is to be aſcribed alone to the grace of God by Chriſt.
4. That ſome regenerate perſons may utterly fall from grace.
THe eight Argument.
That which hath cauſed many abuſes and faults in Diſcipline, Arg. 8 §. 22. The argument againſt Infant-baptiſme, from many abuſes cauſed by it confirmed.and Divine worſhip, and Converſation of men, that is deſervedly doubtfull.
But Infant-Baptiſme is ſuch.
Ergo.
It is proved by enumeration.
1. Private baptiſme.
2. Baptiſme by women.
3. Baptiſme of Infants not yet brought into light.
4. Baptiſme of Infants of uncertaine progeny, whom we call children of the earth and world.
5. They are baptized in the name of the Lord, who know not the Lord, nor have ever conſented, or perhaps will conſent to the confeſſion of the name of our Lord.
6. It hath brought in the admiſſion of ignorance and profane men into the communion of the Church, and to the Lords Supper: for who can deny rightly, the right of the Church to the baptized?
7 It perverts the order of diſcipline, that firſt a man be baptized, and after among the catechized.
8 The Sacrament of baptiſme is turned into a meer Ceremony, yea into a profane meeting to feaſt together.
9 Men forget Baptiſme, as if they were never baptized ſo that it hath the force of a carnall rite, not of a ſpirituall Inſtitution.
10 It takes away, or at leaſt diminiſheth zeale, and induſtry in knowing the Goſpel.
THe ninth Argument.
That is deſervedly doubtfull, Argum, 9 § 22. The argument from unneceſſary diſputes cauſed by it againſt Infant-baptiſme, confirmed.that yeeldeth occaſion to many unneceſſary diſputes, foſtering only contention, and which cannot be determined by any certain rule.
But the tenet or rite of Infant-baptiſme is ſuch,
Ergo.
It is proved by inſtances.
1 Of baptizing the Infants of Excommunicated perſons,
2 Of baptizing the Infants of Apoſtates,
3 Of baptizing the Infants of ſuch Parents as are not members in a gathered Church.
4 Of baptizing the Infants of thoſe, whoſe Anceſtors were believers, the next Parents remaining in unbelief; Theſe things ſhew that men have departed from the Rule, when they know not where to ſtay.
THeſe four Arguments of M. T. to wit, the 6, 7, 8, 9. I have put together, being much alike for notion and validity,Animad. and ſo apt to receive one and the ſame generall Anſwer by way of retorſion, thereby to diſcover their weakneſſe. The ſumme of them is this.
That which hath occaſioned many human-inventions, Errours, faults in Diſcipline, and unneceſſary diſputes, is doubtfull.
But the tenet and practice of Infant Baptiſme hath occaſioned all theſe.
Therefore the tenet and practice of Infant Baptiſme is uncertain.
We retor…. That which hath occaſioned many human-inventions, Errours, faults in Diſcipl…ne, and unneceſſary diſputes is doubtfull.
But the tenet and practice of adult Baptiſme, as held and uſed among the Anabaptiſts hath occaſioned all theſe.
Therefore the tenet and practice of adult Baptiſme as among them, is doubtfull.
The particulars to be made good in the minor, are foure:
That
1 Humane Inventions,
2 Error,
3 Faith in Diſcipline,
4 Unneceſſary diſputes,
Have been occaſion by the adult baptiſme of the Anabaptiſts.
Theſe foure I ſhall make good, not by bare aſſerting or torturing of Authors (of one of which M. T. is ſomewhat guilty, in moſt of the particulars hee hath produced in the ſaid foure Arguments) but by plain allegation of approved Authors. And this I ſhall doe as forced thereunto now at laſt by M. T. in theſe his ſtrange kinds of arguments, which I have forborne all this while, though oft incited thereunto by M. T. before in his Exercitation and that of his Examen. But now we muſt by this courſe, take off that aſperſion laid peculiarly on us for baptiſing believers infants in a conſcientious way. So that wee intend in this our anſwer, rather to be defenſive then offenſive.
1 Humane inventions have been oc…aſioned by the adult baptiſime of the Anabaptiſts.
1 We are informed from the third Councell of Carthage, aBin. Ca. 34.and and by M. T. his Walafridus, bDe rebus Eccleſ. cap. 26.That ſick men lying ſpeechleſſe might be baptiſed upon the witneſſe of men touching their former condition. By this is intimated that dipping was not in this caſe uſed.
2 The fourth Councel of Carthage cBin. Ca. 85.tels us thus this, That thoſe of ripe years to be baptiſed, muſt be dyetted and kept from fleſh and wine along time, and after that, having been examined ſeverall times, they are to be baptiſed.
3 Epiphanius dEpiphan. Anacephal. pag. 408. Edi…. Lat. Ba…il.declares that the Eunomians (called in the margin Anabaptiſts) dore-baptiſe all that come to them, yea, they re-baptiſe the Arians alſo (who deny Chriſt to be God) and they rebaptiſe them (ſayth Epiphanius) turning their heads downward, and their heels upward.
4 Voſſius eGerard. Ioh. Voſſius de Anabaptiſmo Theſ. 17.take notice out of Epiphanius of this: We are not ignorant (ſayth Voſſius) that the Hem…robaptiſts thought, that none could be ſaved unleſſe they were daily baptiſed (whence they were called foreign Daily-baptiſts) and ſo were clenſed from their ſins. But they were a ſect of Jews, as we know out of Epiphanius, the 17 Sect of the Jews.
5 The ſame Voſſius fGe…. Iohn Voſſius de Anabap. Theſ. 18.aſſetts that the Marcionites did ſay (for which they had no reaſon) that Baptiſme might be iterated, and Tertiated. That is repeated and done three times.) I will bring you (ſayth Voſſius) a place out of Epiphanius againſt the Marcioniſts Haereſ. 42. When Marcion had in his own Citie defiled a virgin, and fled, and was found in that great ſinne, the juggler invented to himſelfe a ſecond laver, aſſerting that it is lawfull to give remiſſion of ſins, unto the number of three lavers, that is three baptiſmes, whereby if any one hath back-ſliden after his firſt, having acted repentance, he might receive the ſecond, and likewiſe the third, if he be taken in a ſin after the ſecond. How he proves this opinion, Epiphanius (ſayth Voſſius) ſubjoynes, viz. The firſt baptiſme he collects, in that Chriſt was baptized by John. The ſecond and third, becauſe Chriſt ſayth, I have a BAPTISME to be baptized with, and what will I if I have already finiſhed it. Again, I have a cup to drinke, and what will I, if I ſhall now fulfill it. Both places (ſayth Voſſius) are taken out of Marcion his Pſeudo-Goſpell (that is Falſe Goſpell.) To the firſt, there is ſomewhat like Luke 12.50. To the ſecond ſomwhat, Mat. 20 22, 23. But Chriſt ſpeaks there not of the baptiſme of water, but of the baptiſme of bloud, that is, of his paſſion, and death.
Sutable to this oft baptiſing M. T. hath two paſſages. The firſt In his Exercit at. pag. the laſt. Nor is (ſayth he) the aſſuming of baptiſme in ripe years by thoſe who were waſhed in infancie a renouncing of baptiſme, as ſome in their groſſe ignorance conceit, but indeed a firmer avouching of baptiſme, according to Chriſts minde. The ſecond is in his Examen Part 2, Sect. 4. M. T. his note in the margin is OF REBATING. His words in his anſwer to Maſter Marſhall there, are theſe.
YOu goe on,§ 4. Of re-baptizing. Since that time multitudes in Germany have imbraced his opinion, who becauſe they oppoſed paedobaptiſme, were forced to reiterate their owne baptiſme, and thence were called Anaebaptiſts. Afore I proceed, becauſe it goes ſo currant, that rebaptization is not only an errour, but alſo an hereſie, let me beg of you one good argument to prove it unlawfull inſe, or intrinſecally, I meane without reſpect to ſcandall, or the like cauſe by accident, for a man that hath beene baptized rightly, to be baptized againe: One baptiſme Eph. 45. is not to me all one as once baptizing, no more then one faith once beleiving. We are regenerated by baptiſme, and a man is borne but once. But are we not borne a gaine by the Word, and muſt that be but once preached? Is not ſinne mortified, the Church ſanctified by baptiſme, and are not theſe often? And for example, if there were as good for paedobaptiſme, as that Act. 19.5, 6. for rebaptizing, the controverſie were at an end with me. But if hereſie muſt be determined by the votes of men, Smectymnuus may be judged an Arian, and the oppoſers of Paſche Hereticks: this by the way, though not beſides the matter. So M. T.
6 Sch…mer gScham. Panſtr. Tom 4. lib. 4. cap. 11. § 24.quotes out of ſeverall Authors with him in credit for that purpoſe; the wont of ſome in old time to dip the party baptized, at ripe years, three times immediately on after another at his baptiſme. He quotes out of ſome ancient author, now known onelyonly by the falſe name of Areopagita, Chap. 2. Theſe words. Then he (the Miniſter) bids him (the baptiſed) renounce the Devill and cleave to Chriſt, Anoint all thy body with Oile, foreign Then the chiefe Miniſter baptizeth him (hee means dippeth him) three times, and at every dipping of him down, and pulling him up again, he calls upon the eſſence of the Godhead. Likewiſe he quotes divers other.hScham. Panſtr. Tom. 4. lib. 5. cap. 3. § 7. &c. As the Apoſtolick Canons (as they are called) If the Biſhop or Presbyter doth not make foreign three Baptiſmes (he means dippings) of one innitiating, &c. let him be depoſed. Zonaras foreign: that is, Three immerſions or dippings in our innitiation, that is, in our Baptiſme. Gregory the firſt, Ep. 41. lib. 1. Nosautem, &c. That is, That we dip three times, we ſignifie the myſtery of Chriſts buriall three days.
I have given you a touch, being neceſſitated by M. T. but have no mind of my ſelf, therefore I rake no further into this dunghill, though I might find abundance more of invention, Oile, Salt, &c.
Thus of human-inventions. Secondly, of Errours occaſioned by, or wayting upon Anabaptiſts adult baptiſme.
1 Let me tell you mine own experience, that ſome of them, and particularly M. Ta. formerly a Preacher, and a conſiderable Scholar, having, as this weeke laid downe this poſition, that nothing may be admitted into the New-Teſtament worſhip, but upon an expreſſe command in the New-Teſtament, the next weeke or thereabout came to me, and told me, Now Sir, ſayd he, I doubt of the Lords day. And M. Tombes himſelfe ſayth he will ſuſpend his judgement about the quot a pars temporis, how often there ſhould be a Sabbath day, &c, Examen. Sect. 8. p. 28. l. 32. which in my opinion enervates all M. T. ſeems to ſpeak for the Lords day.
2 Epiphanius aEpiphan. l. 6. Anaceph. p. 408 Edit. Lat. Baſil.relates that from Aetius a Deacon under George the Biſhop of the Arians at Alexandria, were the Actians, called alſo Anomaeans, that is unequall, of ſome they are called Ennomians, from one Eunomius (the Diſciple of Aetius) who is yet alive. With theſe were Eudoxius Arianiſſans, that is, Eudoxius Arianizing, but through feare of Conſtantine, hee ſevered himſelfe and onelyonly Aetius was caſt out or baniſhed. But Eudoxius notwithſtanding continued Arianizing, that is to be, and act as an Arian (that denies Chriſt to be God) but not with Aetius. Theſe Anomaeans, and Aetians, poenitus ab alienant, do utterly alienate or ſeparate Chriſt and the holy Spirit from God, affirming him to be created. And ſay there is no ſimilitude between them. For they affirme God the Father by Ariſtotelian and Geometricall ſyllogiſmes, and by this means Chriſt cannot be of God. But the Eunomians ſo called from him, rebaptize all that come to them. So Epiphanius. There are other moſt abominable things there mentioned by Epiphamus, which I have no delight to once name.
3. Tertullian bTertul. contra Marcion.tells us of the Marcionites that were ſo curious in baptizing thoſe of ripe years, that they would not baptiſe married perſons, but ſingle perſons, virgins, widdows, and divorced perſons.
4 Pontanus, Oſiander, Bullinger, and M. Aynſworth, give us this liſt of the errors of the Anabaptiſts.
1. That Chriſt did not aſſume his ſleſh and bloud from the Virgin Mary.
2 That Chriſt is not God, but indued with more gifts then other men.
3 That our righteouſneſſe depends not on faith in Chriſt, but upon the works of charity and affliction.
4 That there is no originall ſin.
5 That man hath free will in ſpirituall things.
5 John Cloppenburge cIn his Gangren of Anabaptiſticall Theology, Profeſſor of Divity, at Franequer, Printed 1645.gives us a great Catalogue of the Errors of the Anabaptiſts, to the number of about 48.
1 That the true God is not called in Scripture, by names that ſignifie his eternall increated eſſence, and ſo are proper to him, but by names that ſignifie onelyonly Gods dominion or power, which names are common to Moſes and other Governours.
2 That there is not an immediate omnipreſence of the divine eſſence, wherein they hold, ſayth J. Cloppenburge, with Socinus and Vorſtius. And conſequently they deny one of the Attributes of God, namely his immenſitie.
3 God did not in the Old Teſtament command any thing of the Jews, but externall acts, not reaching with his word, to the purification of the heart. Nor did he make any promiſe of ſpirituall things in the Covenant in the Old Teſtament. Nor ought we to interpret any of them but of temporall things. That the old miniſtery of the Ceremoniall Law was not inſtituted to convince conſciences of their ſpirituall uncleanneſſe, and typically to ſeale the true attonement or expiation.
4 That the Scripture doth no where cleerely teſtifie, neither doth it ſeeme to be according to ſuch reaſon as is conſentaneous to truth, that the ſoules of believers going out of the body, are preſently taken up to Christ their head to partake of celeſtiall joy. And Chriſtians may ſtate the Queſtion, without any dammage to piety, that likewiſe the ſoules of the wicked after death, doe not immediately taſte of the infernall torments in hell.
5 That John the baptiſt was not in the leaſt, the Miniſter of the New Teſtament, or Doctor and teacher of Evangelicall righteouſneſſe, but of legall. Note then how fit Johns Baptiſme is in the opinion of the Anabaptiſts, to be the ground of their forme and rule of baptiſme, which they ſo oft alleage.
6 That the one onelyonly per ſon of the Father was underſtood and acknowledged in the Old Teſtament.
And thus John Cloppenburge D.D. and Profeſſor at the Univerſity of Franequer, goes through the body of Divinity, in publike diſputations, and quotes out of the Anabaptiſts own writings the ſeverall dangerous errours they hold, againſt the main heads of Religion, to the ſum of about 48. But I delight to name no more. But that M. T. by his impertinent, yet importunate way of diſputation in his later arguments, forced me to cleare our ſelves, that we are not the onelyonly originaliſts of by-opinions, and to diſcover the weakneſſe of this way of argument uſed by M. T. I had not mentioned any at all. Thus for error.
3 Some faults in Diſcipline have been occaſioned by the way of baptiſme, among the Anabaptiſts.
1 That a particular Church is conſtituted by Baptiſme, and formally united, So Mr. K. dIn his Anſwer to Dr. B.and M. T. in the cloſe of his ſixth argument Exercit. § 19. By baptiſme (ſayth M. T.) a perſon is exhibited a member of Chriſt, and the Church. But what Church doth M. T. mean? If he means of the univerſall Church, I yeeld. That he is exhibited a viſible Chriſtian. But if he means a member of any particular rightly conſtituted Church, according to the platform of thoſe in the New Teſtament, and ancient antiquity, I altogether deny it for theſe reaſons.
1 Thoſe baptiſed Mat. 3. were in no particular Chriſtian Church, there being none gathered till a good while after that Chriſt had given the holy Supper to the Diſciples. 2 Cornelius his, and the Gaolers families, after the gathering of Churches, were not by that numbred to any particular Churches or thereby made particular Churches, that we read. Now that which exiſts afore or after a thing without that thing, cannot be the forme of that thing. 3 That which is common, cannot be proper and peculiar. But baptiſme is common to make men onelyonly viſible Chriſtians in generall. Therefore it is not proper and peculiar to make them of this or that particular Church. And therefore though godly men, or their infants have been baptized, yet the Churches think according to Scripture, that there muſt be ſomwhat more expreſſed to make ſuch to own this or that preaching officer to be their paſtor or teacher, whom they muſt obey in the Lord, and have in ſingular reſpect for the works ſake. Heb. 13. And to cauſe that Miniſter to own them as his flock, Act. 20. if he meane not to take upon him a power Apoſtolicall for latitude to extend to all baptized ones. Nor can it be pretended that this Miniſter baptizing them, doth make them of his congregation, becauſe the Confeſſion of the AnabaptiſtshTheir confeſſion of faith Artic. 41. ſet forth by the ſeven brethren of their fraternities, ſay That any preaching Diſciples, that are no particular Church Officers, or p…rſons extraordinarily ſent, but as conſidered Diſciples, are deſigned by Ch…iſt to diſpence this Ordinance.
Which we look upon us as a ſecond fault in diſcipline following upon the Anabaptiſts Baptiſme. For we find not that any baptized others, but either they were extraordinary Officer, as the Apoſtles, or Evangeliſts. Or elſe particular Churches Paſtours, or Teachers. Nor is there any thing in the Scriptures alleaged in their Confeſſion but to the ſame purpoſe we ſpeak. Divine reaſon alſo concurs with us. For a Diſciple, as a Diſciple, is only a member of the univerſall viſible Church. And ſo he can conferre nothing but what hee hath. And ſo bring his brother no further in ſubjection to Church Ordinances, than are adminiſtred by the univerſall viſible Church; and ſo can never be cenſured, …in caſe of lapſe, unleſſe the univerſall viſible Church concur, which can never be. And ſo Church diſcipline falls to the ground.
3 Anabaptiſts have in many ages admitted generally all that will take up their baptiſme,Epiphan. Anaceph. p. 408. E dit. Lat. Baſil. Epiphanius ſhews us in the fore quoted place, That they affirme that for a man to ſtray in ſome great ſin is nothing. God required nothing but that hee ſhould be of their faith. Auguſtine in his fourth booke againſt the Donatiſts complains, and quotes Cyprian as condoling the ſame. That many Corde in melius non mutato &c. That many being not changed in heart, that renounce the world in words, not in deeds, were baptized. And in another place ſpeaks of it as an error of ſome in thoſe times. Errant qui p…aeter delectum omnes ad baptiſmum admittunt. They erre (ſaith Auguſtine) that admit all to baptiſme, without any choice, or difference. And one of the late Anabaptiſts in a book called the marke or character of the Beaſt, ſayth, that any man upon confeſſion of ſin, though hee manifeſt no ſignes of grace, ought to be baptized. Thus of faults in diſcipline.
4 By Anabaptiſme have been occaſioned many unneceſſary diſputes.
1 Whether the word foreign to baptize ſignifies to dip, to rantize, or to ſprinkle? whereas they baptized in old time, ſome in their beds, aSee afore.or couches, bClinidia.therefore dipped not them. The baptiſmes of Tables, Mar. 7.4. here the word cannot ſignifie dipping. The Iſraelites are ſayd to be baptized in the Cloud, and the red Sea. But they were but ſprinkled in the Cloud; and not dipped in the Sea.
2 Whether thoſe baptized by men erroneous in judgment, ought to be re-baptized. Aug. againſt the Donatiſts?
3 Whether there be originall ſinne in infants?
4 Whether they have faith?
5 How long they muſt ſtay ere they be baptized,cOf theſe 3 laſt we heard afore ſeverally, upon other occaſions. whether till three years old or under, or till foure years old or over? or how long? whether till as old as Adeoda…us who was 15 at his baptiſme (as ſome will) or till they be 30 years old, which was the age of Chriſt? As ſome thought in Nazianzens time.
Thus I have given you a taſte of the manner of M. T. his diſputing in thoſe foure Arguments, by an eaſier retorting them, If M. T. condemne theſe our arguments retorted, of impertinencie or invalidity he muſt of neceſſity alſo condemne his own. And for my part if he will doe ſo, I am contented that theſe foure arguments on both ſides ſhould goe for blank, and ſo to leave the diſpute where we found it, as no great matter being done on either ſide, to argue for or againſt, by producing the errors and miſtakes of men, which may be laid aſide on either ſide, and yet a truth be held by either. Though I doe not hereby mean to give away the Queſtion of the lawfulneſſe of baptizing believers infants. And therefore we goe on to give particular anſwers to M. T. his foure Arguments aforeſaid.