The History of both out of Antiquity making it appear that Infants Baptism was not practiced for near Three-Hundred years, nor enjoined as necessary till Four-Hundred years after Christ. With the Fabulous Traditions and Erroneous Grounds upon which it was by the Pope’s Canons (with Gossips, Chrism, Exorcism. Baptizing of Churches and Bells and other Popish Rites) founded. And that the Famous Waldensian and Old British Churches, Lollards and Wickliffians and other Christians witnessed against it.

History of Christianity amongst the Ancient Britains and Waldenses.

That persons Baptized in Infancy are to be baptized after they believe which is not to be esteemed Rebaptization, but Right Baptism. Peter Bruis, the great Waldensian Martyr.

The Second Edition with Large Additions

Eph. 4: 5 One Lord, one Faith, one Baptism

Acts 17: 28 As certain also of your own poets have said.

London, Printed for Fran. Smith, at the Elephant and Castle

Near the Royal Exchange in Cornhil, 1674

Reader, as you go throught this book, you will notice in several places where spelling are not uniform. I have tried, when and where possible, to correct this. Do not, however, that there are places where common names are used and I am not sure whether the names are one and the same or some other, i.e. Justinius and Justinian, so I simply let them as I found them. There are a few places in this work, Hebrew and Greek characters that were handwritten into the original text. I have attempted to properly convert the Greek, but have in two places found it difficult to discren the Greek. In these places, the Greek words may be incorrect (Please forgive my lack of Greek knowledge and know that D’Anvers made no such mistake, but I). Additionally, I have no way to convert the Hebrew characters. You’ll notice that in one or two places, I have simply put unusual "wing-dings" in their places and in one or two more instances simply left a blank space in their stead. Also, due to the size of this work, I am not sure whether I have corrected all of my errata. If I haven’t and you find them, please let me or Bro. Pound know what and where and we will make the necessary corrections. May the Lord bless the reading of this monumental work to your souls. J.K.O.

*. TABLE OF CONTENTS TO THE WHOLE:

A Reply to Mr. Wills in Defense of the said Treatise *

A Second Reply to Mr. Baxter in Defense of the Same *

A Rejoinder to Mr. Wills, his Vindicatae, *

With an Answer to his Appeal *

The Baptist’s Answer to Mr. Wills his Appeal. *

With H. D’s Postscript. *

The Preface *

Foundation For Infant’s Baptism *

Infant Baptism Establishes the Rule and Reign of Antichrist *

Establishment of the Jewish Antichristian Estate in the Place of Christ’s Estate *

The Contrast Between the Gospel Administrators and the Antichristian Administrators *

The Reformers and their Different Reasons to Support Antichrist’s Baptism *

The Differing Concepts of Faith Which Protestants Allow for Infant’s Baptism *

Richard Baxter’s Conclusions *

The Ancient Waldenses *

Objection I *

Answer *

Objection 2 *

Answer *

Objection 3 *

Answer *

Objection 4 *

Answer *

Objection 5 *

Answer *

The Usefulness and Beauty of Believer’s Baptist as the Ordinance of God *

Infant’s Baptism is an Invention of Man and an Innovation of Antichrist *

Conclusion to the Preface *

AN APPENDIX TO THE PREFACE *

Objection 1, *

Answer *

Infant’s Baptism is Antichrist’s Baptism *

Objection About Title Page *

Objection 4 *

The History of the Sufferings of the Baptists in all Ages Since Christ’s Time *

Additions to This Edition *

The Contents of the Whole *

CHAPTER I *

Wherein the Baptism of Believers is proved to be the only true Baptism, from Christ’s positive Institution or Commission; Viz. Matthew 28:18,19. *

I. From Christ’s positive Commission *

Richard Baxter *

John Calvin *

Piscator *

John Tombes’ Felo De Se *

Mr. Perkins *

Paraeus *

Chapter Two *

Wherein the Baptizing of Believers is proved to be they only Baptism from the apostles Doctrine teaching the same. *

From the Apostle's Doctrine *

Bede *

Erasmus *

Chapter 3 *

Where in Believer's Baptism is proved to be they only Baptism, from the Examples and practice of the Primitive Saints. *

Luther *

Bullinger *

Baxter *

Jews *

Samaritan *

The Eunuch *

Paul *

The Gentiles *

Lydia *

The Jailer *

Crispus *

Corinth *

Philip *

CHAPTER IV *

Wherein Believers are proved to be the only Subjects of Baptism, *

from the Spiritual Ends of the Ordinance. *

To be a Sign of the Mysteries of the Gospel. *

Paraeus *

Mr. Perkins *

2. To Witness Repentance *

Mr. Baxter *

Bullinger *

Dr. Taylor *

Mr. Baxter *

4. End signally to represent the Covenant of Man’s Part *

Mr. Perkins *

Mr. Baxter *

Voluntarily Obedience *

Baptism is a Washing *

Dr. Taylor *

Baptism is the Answer of a Good Conscience Before God *

Mr. Baxter *

Fifth End to be a Sign of the Covenant on God’s Part *

Mr. Perkins *

Bullinger *

Sixth End to Present the Union Between Christ and the Believer *

Dr. Taylor *

Mr. Baxter *

Seventh End is Entrance into the Visible Church *

I Cor. 12:13. *

Baptized into Christ *

The Power of Solemnity *

The Ancients called Baptism the Gate of the Sacraments *

Ambrose *

Justin Martyr *

Ursinus *

Assembly Catechism *

Mr. Baxter *

Concerning John Bunyan *

Chapter V. *

The Old Testament Church Considered *

The New Testament Church Considered *

The Spiritual House *

John the Baptist *

John Owen *

Then The Carnal Seed Under the Law-Now The Spiritual Seed Under the Gospel *

Dr. Taylor *

CHAPTER VI. *

Wherein Believer’s Baptism is confirmed to be the only true Baptism, from the Constitution of the Primitive Churches, who were formed not of Ignorant Babes, but of professing Men and Women, that upon Baptism were joined together to observe all the *

ordinances of Christ, which is also further evidenced by the Dedications of the Epistles to the Churches, and by the Epistles themselves. *

First, the Dedications of the Epistles to the Churches *

The Apostolic Pattern and Example *

The Jerusalem Church *

Samaria *

Cesarea *

Philippi *

Colosse *

Corinth *

The Church at Rome *

The Church at Galatia *

The Church at Ephesus *

The Church of England *

Dr. Owen gives a description of a Gospel Church *

Mr. Baxter *

Nor in the Epistles Themselves *

Dr. Owen *

I Corinthians 12:25, 26. *

I Thess. 5:2, 4, 5. *

Hebrews 6:11, 12. *

From the Characters Christ Gives His Disciples *

CHAPTER VII *

Wherein there is an account of Believers Baptism, in a brief history thereof; not only from the Scriptures in the first Century, but from human Authors also, confirming the necessity of Instruction and Profession of Faith before Baptism, in all the Centuries. And that the Children of Christians, as well as Pagans, were not otherwise baptized; whereof you have some famous Instances, especially in the Fourth Century of several eminent Christians that deferred the Baptizing of their Children till they could give an Account of their Faith. Collected out of several Authors, especially the famous Magdeburgensian History. *

Century I. *

The Time When Baptism First Began. *

Its Divine Original *

Where, How, Upon Whom, and Why Baptism was Administered *

Who Are the Meet Subjects for Baptism *

When, Where, and by Whom Christ Jesus was Baptized *

The Many Disciples made during Christ’s Ministry *

Christ’s Enlarged Commission *

The Apostles Baptized the Believing Jews and Gentiles *

At Jerusalem *

At Samaria *

Upon the Way to Gaza *

At Damacus *

At Caesarea *

At Philippi *

At Corinth *

At Colossee *

At Rome *

At Ephesus *

An Historical Account of Baptism, as we find it was upon the Profession of Faith owned *

to be practiced by the testimony of Antiquity, both in the First, as well as in the Remaining Centuries. *

Human Antiquity for Believer’s Baptism *

The Magdeburgenses *

The Subjects of Baptism *

The Administrators *

The Place *

The Time *

The Manner *

The Ceremonies *

Clemens *

Ignatius *

H. Montanus and Jacob Du Bois *

Auxibins *

Waldenses and Albigenses by D. Balthazar Lidins *

The Ancient Britains *

CENTURY II *

Justin Martyr *

Dionysius Alexandrinus *

Clemens Alexandrinus *

Walafrid Strabo *

Century III *

Tertullian *

Origen *

Mr. Baxter *

Eusebius *

Cyril *

Justinus *

CENT. IV *

Athanasius *

Hilary *

Basil *

Gregory Nazianzen *

Ambrose *

Arnobius *

Jerome *

Athanasius *

Victorinus *

Ephrim Syrus *

Epiphanius *

Decrees of Councils *

Council of Carthage *

Council of Laodicea *

Council of Neocesaria *

Basil Baptized Aged *

Gregory Nazianzen Baptized after 20 years old *

Constantine Baptized Aged *

Ambrose Baptized after Bishop of Milan *

Chrysostom Baptized at 21 *

Jerom Baptized in his 30^th Year *

Austin Baptized about the 30^th Year of his Age *

Theodosius Baptized Aged *

Monsieur Daille *

Dr. Field *

Beatus Rhenanus *

Mr. Den *

Dr. Jer. Taylor *

Dr. Barlow’s Letter *

CENTURY V. *

Chrysostom *

Austin *

Synesius *

Faustus Regiensis, Etc. *

CENTURY VI *

Gregory *

Cassiodorus *

The Council of Agathen *

CENTURY VII *

Various Councils’ Decrees *

Egyptian Churches Follow Apostles Doctrine *

CENTURY VIII *

Bede *

Haimo *

Various Councils Decrees *

CENTURY IX *

Rabanus *

Albinus, Damascenus and Raphanus *

Remigius and Strabo *

CENTURY X *

Auslebertus, Smaragdo and Theophilact *

CENTURY XI *

Anselm *

Algerus *

Buchardus *

Ivo *

Waldenses *

Bernigarius *

Peter Bruis *

CENTURY XII. *

Rupertus *

Bohemius *

Rupertus *

Peter Lumbard *

Albertus Magnus *

Thomas Aquinas *

The Petro-Brusians and Henericans *

Waldenses Greatly Increase *

CENTURY XIII *

The Waldenses *

Dulcinus *

Many Friars *

John Wickliff *

John Huss *

The Turlupins or Waldenses *

Vignier *

The Baltic Sea and Saxony *

The Old Confession of Faith *

CENTURY XIV. *

The Bishop of Meyland *

The Anabaptists in Bohemia *

The Confession of the Thaborites in Bohemia *

Century XV. *

Old Waldenses or Baptists in Germany *

Waldenses in Hungary *

The Waldensian Confession of 1521 *

The Thessalonican Churches and the old German Waldenses *

Thessalonians in Switzerland *

CENTURY XVI *

Jacob de Roor *

Ludovicus Vives *

Bellarmine *

Grotius *

Zwinglius *

Luther *

Bullinger *

Erasmus *

Ludovicus Vives *

Melancton *

Beza *

Bucer *

Chamier *

Dr. Hamond *

Dr. Field *

The Church of England’s Catechism *

Chap. I *

Wherein the Scriptures’ total silence about Infants Baptism is observed with the necessity of Scripture warranty to authorize every Ordinance and that by the Confession of Parties themselves. *

No Scripture for Baptizing Infants *

The Parties Themselves Owning It *

The Magdeburgenses *

Luther *

Erasmus *

Calvin *

Bucer *

Staphilus *

Choclens *

Melancthon *

Zwinglius *

Daniel Rogers *

Baxter *

Dr. Taylor *

Luther *

Calvin *

Basil *

Austin *

Theophilact *

Tertullian *

Mr. Ball *

The Sixth Article of the Church of England *

Objection *

Answer *

CHAPTER II *

Century I *

Apostolical Tradition’s First Pretended Proof *

Century II *

Century III *

Century IV *

Infants Baptism Practiced in the Latter Part of 4^th Century *

Lying Forgeries About Constantine’s Baptism by the Papists *

Distinction Between Laymen and Clergy *

Century V *

The Milevitan Council’s Canon Respecting Infants Baptism *

Pope Innocent I Ratifies It *

The 5^th Council of Carthage’s Canon *

Also Confirmed by Pope Innocent I *

The Doctors of this Age Approving Infants Baptism *

The Various Impious Acts of Pope Innocentius I *

Century VI *

The Canons of Various Councils *

Pope Gregory the Great *

Emperor Justinian’s Decree *

Maxentius *

Some Decrees Made in these Times against Anabaptists *

Anabaptists to be Punished with Death *

The Uncleanness and Murders found at Monasteries *

Century VII *

Various Canons *

Century VIII *

Additional Decrees and Rites *

Century IX *

Century X *

Vossius *

Century XI *

Anselm *

Meginhardus *

Century XII *

Peter Lombard *

Century XIII *

Thomas Aquinas *

Alexander *

Bonavenure *

Century XIV *

Canons of the Council of Trent *

A Blasphemous Decree *

Princes of Germany Complain to the Pope *

Pope Pius’ Ridiculous Act *

The German Protestants about Infants Baptism *

The Smalkald Articles *

The Mumpelgarten Conference *

The Book of Concord *

The English Protestants about Infants Baptism *

Article 27 of the Church of England *

The Scottish Service Book *

The Directory *

Chapter III *

Tradition the Principle Ground of Infants Baptism *

Austin *

Chrysostom *

Bellarmine *

The Council of Trent *

The Council of Basil *

Eckius *

The Traditions for Infants Baptism are Fabulous *

Dionysis the Areopagite *

Justin Martyr’s Responses the Second Supposed Proof *

The Third Supposed Proof are the Various Papal Decrees *

Origen the Fourth Supposed Proof *

The History of Ruffinus and His Forgeries *

Objection *

Answer *

Scripture Grounds for Infants Baptism examined *

Scripture Canon for Infants Baptism *

Matt 19:14 *

John 3:5 *

Mark 16:16 *

The Argument from Federal Holiness Examined *

1 Corintians 7:14 *

Objection *

Answer *

Objection *

Answer *

Objection *

Answer *

The Arguments from Circumcision Examined *

From whence it is thus argued: *

Answer *

Galatians 3: 16 *

Calvin Confirms the Position *

Ainsworth Confirms the Position *

Dr. Owen Confirms the Position *

Amesius Confirms the Position *

The Evil Consequences of the Contrary *

Acts 2: 38 Answered *

Circumcision the Seal of the New Covenant? *

Circumcision Administered Only to Believers and their Seed? *

Baptism Came Not in the Room, Place and Use of Circumcision *

Not Baptizing Infants Doesn’t Make Gospel Privileges Lesser than Legal *

Chapter IV *

Wherein is made manifest that the Ordained Ceremony of Baptism is, in this of Infants altered and changed, and another Rite introduced, quite contrary both to the Signification of the Word, Nature of the ordinance, and manifest Practice thereof, not only in the Apostles’ times, but many Ages after, as confessed by Parties themselves *

The Manner of Baptism is by Dipping *

From the Signification of the Word *

Scapula and Stevens *

Grotius *

Pasor *

Vossius *

Minicaus *

Liegh *

Salmatius *

Causabon *

Pindarus *

Beza *

Selden *

Daniel Rogers *

Dr. Taylor *

Joseph Mede *

Chamier *

From the Scripture Practice *

Matthew 3 *

Cajetan *

John 3: 23 *

Piscator *

Calvin *

Acts 8: 36 *

Calvin *

Romans 6: 4 *

Cajetan *

Keckerman *

Diodatius *

Leigh *

Assemblies Annotations *

Dr. Cave *

Bishop Jewel *

Mr. Baxter *

Daille *

Walfridus Strabo *

Mr. Fox *

Hieremias, Patriarch of Constantinople *

Zepperus *

Dr. Taylor *

What Clinical Baptism? *

Objection *

Answer *

Objection *

Answer *

Chapter V *

Wherein you have an account of several Mischiefs, Absurdities and Contradictions that are justly to be charged upon the Practice. *

Chapter VI *

Wherein the Nullity and utter Insignificance of Infants Baptism is made to appear. *

Neither Right Matter Nor Form *

Objection *

Answer *

Chapter VII *

Wherein there is an account of some eminent witness that hath been born against Infants Baptism from first to last. *

Tertullian’s Witness *

The Witness Born by the Novations and Donatists *

Argument *

Answer *

The Witness born by the Ancient Britains *

Some Witness born by several Eminent Persons in several ages against Infants Baptism. *

The Witness born by the Waldenses *

The First is the Witness we find hereof in their public Confessions of Faith. *

The Second is the Witness we find borne hereto by several of their most eminent leading men. *

Berinagarius *

Peter Bruis *

Arnoldus *

Henricus *

Thirdly, In the Witness borne not only by some particular men, but by the Body of the People, as appeareth by Decrees of Councils, Decretal Epistles and Edicts given forth against them, as well as the Testimony of many Learned Writers. *

Dr. Usher *

Erbrardus *

Lastly, From the Foot steps we find of This Truth, and the Sufferers from the Same in Several Countries and Places, We here the Waldenses had Heretofore Imprinted it, as Appears by the Following Instances. *

By their Disciples in several Countries, Witnessing to these truths. *

Germany *

Aizates *

Tryers *

Stire *

Mentz *

Peremania *

Donau *

Eychester *

Vienna *

Schwas *

Ansburg, Salsburg and Waltsen *

Palatinate *

Altze *

Harlem *

Rome *

An Abstract of the Cruel Placates and Bloody Persecutions of the Protestant Cantons in Switzerland, Viz. Zurich, Berne, Schashuifen, against the Anabaptists. *

The Baptists persecuted by the Protestants in Helvetia *

The First Edict of Zurich, 1525 *

The Second Edict of Zurich, 1530 *

Upon Which Edicts Followed These Persecutions *

Faelix Mentz *

Two Baptists Burnt *

Six Baptists Burnt *

The Placaet of 1639 *

The Baptists Reply to the Third Manifesto of Zurich *

Their Doctrine was no Heresy *

Zwinglius and Dr. Hubmeier Controversy *

Oeculampadius and Dr. Hubmeier *

The Minister of Schaushuison *

Christopher Hogendort, against Infant Baptism *

Cellarius against Infant’s Baptism *

The Nine Ministers of Strasburg witness against Infant’s Baptism *

Pomeran and Bentius wrote against Infant’s Baptism *

The Second Charge that they disturb the Civil Peace *

At Zurich, Two Christians Starved to Death, other Killed *

Others starved and beheaded *

The Magistrates of Amsterdam Intercede *

The Placaet of Schafhuisen *

The Placaet of Berne *

The States General of the Low Countries *

The Duke of Newburg Banishes the Anabaptists *

Thirdly in Holland *

Friezland abounding with Anabaptists *

Cassander about the Anabaptists *

Beza’s Honorable Testimony about the Anabaptists *

AN ABSTRACT OF THE BLOODY EDICT OF THE EMPEROR CHARLES THE FIFTH, made June 10, 1535, against the ANABAPTISTS OR WALDENSIAN CHRISTAINS (and the execution thereof) in the Seventeen Provinces *

At Sardam and Horne *

At Leeworden, Gofdam and in North Holland *

At the Buss, at Rotterdam and also in North Holland *

At Enchusen, Waterland and Wormes *

At Amsterdam *

Philip the Second and his Cruel Edict *

Sufferings in Flanders *

Sufferings in Holland *

The Placaet of Groningen, in 1601 *

Placaet of Danventer in 1620 *

Van Braght’s The Bloody Theater *

The Old Waldenses in Bohemia, Moravia and Austria *

The Eminent Dr. Hubmeier and his wife martyred at Vienna *

Comenius’ History of the Anabaptists of Moravia in his History of Bohemia *

They Lived in Colleges *

Bishop Usher on the Collegians *

The Collegiants in Several Countries in 1675 *

Hungarian Scholar Reports to Gov. D’Anvers about the Collegiants in 1675 *

Collegiants in Transylvania *

The Collegiants were not Socinians *

Collegians or Fraterinian Waldenses in Poland *

The Waldenses and their Recourses, Residences and Succession *

in England for Many Ages *

Waldenses in the time of William the Conqueror *

Henry 1, and King Stephen’s Times *

Henry 2’s Time *

Roger Hoveden and his Annals *

Roger de Bedres, Governor of Gascoyn *

Richard I and King John *

Pope Innocentius the Third established the Dominican and Franciscan Orders to Suppress the Waldenses *

Waldenses called Lollards in 1315 *

Lollards in the Time of Edward Third *

A Treatise of Lollardism *

An Account of that Eminent Servant and Confessor of Jesus Christ, Mr. John Wickliff *

Wycliffe and the old Waldenses *

For Two Sacraments *

For Believer’s Baptism *

For Believer’s Baptism only *

For Churches of Saints *

That Baptism Signs, not gives Grace *

That Baptism saves not in itself *

That nothing is to be received without Scripture authority *

Against Traditions, Canons & Pope’s Decretals *

As a Lollard he denies Infant’s Baptism *

Denies Confirmation *

No Head of the Church but Christ *

Pope is Antichrist *

Pope’s Infallibility is blasphemous *

Prelates diabolical *

Against Church Ornaments *

Against Patronage *

Against Nuns *

For Lay Preaching *

Against Degrees of Divinity *

Only Two Orders in the Church *

The Church of Rome is the Synagogue of Satan *

Against Monks and Friars *

Against Lordly Priests *

Against Tithes *

Against Ignorant Worship *

Against Canonical Hours *

Against Set Forms of Prayer *

Not to Fear Men in God’s Service *

For Abounding in Charity *

Against Unlawful and For Lawful Oaths *

For Gracious Rulers *

How Designed against and Preserved in Edward’s Time *

Wickliff Persecuted and Cursed *

An Earthquake *

Londoners Friends to the Lollards *

Government of the City Changed *

Wickliff’s Death *

Bones Burned Forty Years After *

The Great Testimony Given To Wickliff by the University of Oxford. *

Great Learning *

Exemplary Piety *

John Wickliff’s Life by Mr. James *

Favored by Princes *

Great Deliverance *

Great Success in His Ministry *

Friars’ Malice After His Death *

Persecution of Lollards *

Lucifer’s Letter to the Prelates *

Pope’s Bull against Lollards *

Queen Anne, a Friend to the Lollards *

The Statute for Burning of Heretics *

Articles for Discovery of Lollards *

Lollards Burned *

Cobham and 38 Hanged and Burned for Lollards *

Diverse Lollards Martyred *

Lollards Unanimous Herein *

Objections Answered About Contrary Confessions *

The Confession Not By the Waldenses *

The Succession of Believers Baptism *

THE History of Christianity *

Ancient Britains *

Their Conversation according to their Enemies *

Their Doctrinal Progress and Success *

Waldensian Youth Taught the Scriptures *

Waldensian Misisters are called Barbes *

Waldensians Oppose Romish Errors *

Rome Persecutes the Waldenses *

Bunion’s Answer *

Bunion Asserts Ignorance absolves from Sins of Omission and Commission *

Amongst all those ordinances and institutions of Christ, that the Man of Sin has so miserably mangled, metamorphosed and changed, none has been more horrible abused than that of Baptism; which as to Matter and Form, Subject and Circumstances has suffered such apparent Alterations and Subversions, that nothing but the very name of the thing remains, and yet that also very improperly too, if duly considered.

Which the better to Demonstrate, you have here not a Platform of the Primitive Institutions, in Christ’s Commission, the Apostle’s Precepts and Practice, and the Spiritual Ends thereof, plainly laid down from the Scriptures, and confirmed by the Learned; but the change itself of Believers into Infant-Baptism, traced out and detected, with all the Popish, Ridiculous Superstitions, and Fooleries, made essential to it, and concomitants with it, and that according to Apostolic Tradition, as their impious Forgeries would impose upon us.

Infant Baptism Establishes the Rule and Reign of Antichrist

Than which, as nothing did ever more tend to defile and ruin the true Church, and reproach the Wisdom and Authority of Christ their Head; So nothing could rationally more establish and confirm the false, or more apparently promote the Sovereignty and Dignity of Antichrist their Head; which is so plain, that he who runs may read. For if the very Act of Sprinkling, or pouring a little Water on the Child’s Head, or face (with the Charms attending it) must give Grace, Regeneration, take away Sin, save the Soul, add to the Church, and give right to all the Ordinances; as Mr. Pope has been pleased, sitting in the Temple of God, as God, to Ordain and Decree, and that with Anathema’s too, against every one who shall not so receive it.

Establishment of the Jewish Antichristian Estate in the Place of Christ’s Estate

How naturally must it needs follow;

First, That Christ’s Conversion, and the powerful preaching of the Gospel, His means to effect it, must be slighted and despised; Ignorance and Profaneness, the true Interest of this State, necessarily brought in; Christ’s Baptism, with all its Spiritual Ends and Uses, ousted and contemned; the Jewish Antichristian Rites of a Natural Church and High-Priesthood, with all the Appurtenances, introduced.

But, Secondly, That as the Nations should accept this New Project of being made Christians and Church-Members by the Pope’s Christening, they necessarily oblige themselves by receiving his Law, to embrace also his Government, and to be Ruled in chief by himself (as the greatest part, called Christendom, have done accordingly) who can deny it? To the erecting a Throne for the Beast, and to give that vile Person (who blasphemously they call his Holiness) cause to say (looking over his greedy Fabric, with his Father of old, Dan. 4:30.) Is not this great Babylon that I have built by the might of my Power, &c for the honor of my Majesty? Therefore, has it become the Corner and Foundation stone of the Antichristian Church and State.

The Contrast Between the Gospel Administrators and the Antichristian Administrators

For as they who take (as far as they can judge) living Stones (called the Spiritual Seed, Saints by Calling or Believers) to build Christ a House or Church, Orderly joining them together by Dipping, do yield Obedience to Christ’s Command, conform to the Primitive Pattern of the New-Testament Churches, ascribe honor and glory to the Lord Christ the Institutor:

So they, who take the Carnal Seed, VIZ. Ignorant and Unconverted ones, to make up the National, or any particular Church, joining them together by Sprinkling, do thereby yield Obedience to the Pope’s Canons, conform to the Jewish and Antichristian Pattern, and reflect Honor and Dignity to their Sovereign Lord, the Pope, the Contriver and Imposer thereof. And is not this very observable, that Pope Innocentius the First, (that Abaddon and Apollyon) that had so many marks of Antichrist, as you find in the account here given of him, was the first Confirmer and Imposer hereof.

The Reformers and their Different Reasons to Support Antichrist’s Baptism

But that which is most to be lamented is, that the Protestant Reformers, who detected and cast away to many Antichristian Admonitions, should yet hold fast such a Principal Foundation Stone of their Building; though it is granted, with the rejecting of many of its Superstitions, and also upon other pretended Grounds. For when the Rottenness of the Popish Grounds aforesaid did appear for Infant’s Sprinkling, it had certainly fallen to the Ground, but for some new Contrivances to support it, though therein they have not been so happy to agree amongst themselves in their Conclusions.

The Differing Concepts of Faith Which Protestants Allow for Infant’s Baptism

For some are for Baptizing all Children, whose Parents are ever so wicked; others only the Children of Professors; whilst others are for the Baptizing of the Children of such Professors only, whose parents are inchurched, viz., belonging to some particular Congregation. Some are for Baptizing Children upon their own particular Faith, (which with many confidences affirmed they have.) Others deny that with great Vehemence, affirming they ought only to be Baptized upon an Imputative Faith, viz., upon the Faith of others, though saying, it must be by the Imputative Faith of the Church; others of the Gossip; others of the Parent or Proparent in Covenant upon the account of Federal Right. So that some are for Baptizing upon an Ecclesiastical Faith, some an Imputative, some a Seminal, some an Habitual, some a Dogmatical, and some upon a Justifying Faith.

Richard Baxter’s Conclusions

Upon which Variety of Differences, you have Mr. Baxter himself in the beginning of his Book of the Sacraments saying, That it may seem strange that after 1600s years use of Christian Baptism, the Ministers of the Gospel should be so unresolved to whom it does belong; Yet so it is (saith he) and I observe it is a Question that they are now very solicitous about: and I cannot blame them, it being not only about a matter of Divine appointment, but a practical of such concernment to the Church.

Moreover, it is no wonder that such Contradictions should proceed from such contrary Principles; for if from one Baptism, Ephes. 4, Christ would oblige and engage us to Unity, let it not be thought strange, that from a Baptism so different from Christ’s such differences and Divisions should flow. For as one ingeniously observes, That as it happens to Travelers, when they are out of the way, one conjectures he should go this way, another that way, and sometimes at hot disputes and contentions about it, and in the contest many Byways are attempted: Yet still the further they go, the more they are out of the way, till they can come to the true Road again. So it has been with the Baptizers of Infants, they are fallen into many new devices to maintain it, which has occasioned many hot contests, branches and divisions amongst themselves, whose principal Arguments and Scripture pretences for the Practice, you have here also Examined and Answered.

The Ancient Waldenses you find from good Authority, were great asserters of this Primitive Institution of Believer’s Baptism; and faith impugners of Infants, as a Human and Antichristian Tradition and Invention. In addition, it is not very strange, that the Protestants, who pretend to derive their Succession from them, should so much degenerate in so principal a Foundation, and give thereby so much advantage to a Common Enemy to reproach their whole Separation? For since they assert but two Sacraments in opposition to their Popish seven, how lamentable is it that by this deviating from this Primitive Rule and Pattern, they should so miserably differ in both, but more especially in this of Baptism?

Objection I

But it may be objected, that if the business of Believer’s Baptism, be a thing so clear, as you would make it; how came it to pass, that so many learned and pious men, so many fearing God, both Men and Women, should so zealously and conscientiously cleave to such a piece of Error and Darkness, in Sprinkling their Children, while so few, in comparison, do embrace this great Truth of Baptizing Believers?

Answer

In answer to which Inquiry, I present the following Considerations for Satisfaction, viz.

That the Wisdom and Grace of God may more appear, that many times Reveals His Truths to Babes and weak ones, which he withholds from the wise and prudent, to prevent boasting, and that no flesh should glory in his presence, and to fulfil His holy and good pleasure, Who opens Hearts and Ears, and gives Understanding, as seems Him good.

To demonstrate that great Truth, that as God’s People went into Mystical Babylon gradually, so that iniquity prevailing by steps, so must their coming out be, some at one time, and some at another, as they came out of Literal Babylon.

 

Therefore has it been, that some Ages have recovered much of the Doctrinal parts, while yet they have been very corrupt in Discipline, and held fast many Dregs of Antichristianism; as Luther and many of these Reformers, that under their zealous pleading for the Doctrine of Justification against Popish Merits, &c., yet held fast Images in Churches, and Consubstantiation, and many other things. Again, many who have got light in the Discipline have yet been very corrupt in /Doctrines, if not in Manners. Many having recovered the Form of Godliness, that have not lived up to the Power; and on the contrary many who have lived much in the Power of Godliness and holy living, that have been zealous opposes of the Right Form.

And as to that of Discipline, how Gradually has it got Ground, sometime in the Negative, opposing false Worship and Superstition; sometime in the Passive part, some age getting and recovering one piece, some others another; as for instance; How zealous have the Protestants been in opposing Popery in one Age, and yet as zealous opposers of any further Light that sprang up in the next? Again, how zealous the Puritans and Non-conformists were in opposing the Hierarchy and Prelacy, and yet as zealous opposers of a further Reformation as to Church-order and discipline according to Christ’s Pattern? Oh what a strange thing was Independency among many holy, zealous and learned Men a few years since, and how few where those who stood up to assert it! However, especially what a monstrous, prodigious thing was Anabaptism!

Another reason may be from the inconsiderable persons, as to Gifts, Parts, Learning, Worldly Power and Greatness, that have been in the Profession and Practice of it, few but the Poor having embraced it.

Another from the Contemptableness of the things itself, in the Administrations thereof, being calculated not for the Meridian of fleshly Wisdom, or show, but the quite contrary; yet exceedingly accommodated to further Grace, Humility, Mortification, self-denial, to increase Faith, Love, holiness, &c.

5. An other may be from the Reproaches and Slanders cast upon the Professors thereof; or real falls and scandals of those under it, who may be suffered to fall for the offence of others that seek it; for it is said, That offences must needs be, Matt. 18.

6. And lastly, to instruct Humility in all attainments, having nothing but what we have received, and therefore to exercise Tenderness and Compassion to those who differ, know that he who is first may be last, and he who is last may be first.

 

Objection 2

But, why have you so many quotations from Paedobaptists? As though it were probable that men who so much oppose your practice would advantage you by their assertions, if truly urged.

Answer

To which I reply, that it must be granted that there needs no better Testimony than the Confession of Parties themselves; and herein, I conceive, there is enough from their own Pens, to contradict and condemn their own, and to justify our practice in every part thereof. In addition, if they have injured themselves by their acknowledgement, it will be their parts to show their own mistakes or to reconcile, if they can, their contradictions.

It is not so much from the force of the Authorities, as the strength of the Reason urged by them, that there are produced; not that any new thing is brought forth by them that has not been offered by some of their own; but Arguments from some Persons of Note among themselves, prevail forty times more than the very same, from persons they have a prejudice against, and therefore Paul quoted their own Poets, Acts 17. And, by how much they are against the Truth in their Practice, by so much the power and Providence of God may appear so, to make their own Pens and Tongues to fall upon themselves; witness what more especially is quoted from Mr. Baxter’s Right to Sacraments, and Dr. Taylor’s Plea for the Anabaptists in his Liberty of Prophecy.

Objection 3

But, it is possibly to be imagined that Mr. Baxter, that has been esteemed the great Maule of the Anabaptists, should make Assertions so much in Contradictions on to his former Position? Has he then changed his mind, and revoked his former Apprehensions?

Answer

That he has made all these assertions, and many more to the same purpose, his own Books are witness. From whence they are faithfully quoted especially that which he calls The Second Disputation of the Right to Sacraments. From whence it is that Mr. Tombs fetches the twenty Arguments he wrote against Mr. Blake, and improves them all against him, discovering Contradictions to his former principles in every one of them, in his Book which he calls Felo de se, or The Self-Destroyer; to which Mr. Baxter has never made the least reply, that I have heard of; though in the end of Mr. Tomb’s said book he provoked him to a Reply, by these words, viz., by the reading of this Book, all intelligent person may perceive Mr. Baxter’s deceitfulness, or heedlessness, and if he persist on defending Infant Baptism, his unreasonable pertinacy in his own conceit and if he does not declare his forsaking his Doctrine in his Book of Baptism, his impenitency and unrighteous, dealing with the Church of God, which he has injured. Therefore how much is he concerned to give some account, how such Assertions can be reconciled to his former Writings, which in the apprehensions of such ignorant Creatures as we are, seem to be as contrary to each other, as Light to Darkness. Though I doubt not, but that through the Profoundness of his Speculation and Subtlety of his Distinctions (having therein so much out done Thomas Aquinas himself in his late Writings) he will as soon Reconcile these seeming contradictions, as many of his former, wherein he has so much abounded, (non more than I know of,) being, as you find, sometime a great opposer, then a great Defender of Episcopacy; sometime for Nonconformity (in some Tents he has seemed to shelter himself in the Storm, and with their Indulgence to come forth again.)

And as to these other Quotations that are so often cited from Dr. Taylor’s Liberty of Prophecy; I know it is usually said, that what he wrote therein was not his own Judgment, but done on purpose to set the Parliamentarians together by the ears, in taking so much the part of the most hated Sect among them. To which I souls say that surely Dr. Taylor had the Reputation of a person of more Integrity, Conscience, and Honesty than so egregiously to prevaricate in the things of God.

Yet if that really was his design in bringing forth so much Truth (with such fullness of Demonstration) though in guile, envy, and deceit, we are yet therein to rejoice, as said the Apostle, Phil. 1:4. And the more also to magnify the Power, Wisdom and Grace of God, so to take the wise in their own craftiness, and that can make Balaam himself, that designs to curse his People, the bless them altogether.

Objection 4

But, why do you take so much paints, and quote so many Authors, to prove Believer’s Baptism? Who ever denied it? For is it not all along urged that Pagans and Infidels should not otherwise be Baptized, but upon profession of faith, and that the Children of Christians, if not baptized in Infancy, should be baptized upon Profession of Faith?

Answer

To which I Answer, That the Arguments in the first Part, are not so much to prove that Believers professing Faith are to be Baptized, but that they only are so to be, and not others. And that the Authors that are produced to prove Believer’s Baptism, whether from the Commission, Order, or Ends, therefore, do also by substantial Arguments conclude against the Baptizing of any others; and so necessarily, by their own Grants, exclude Ignorance and Unconverted ones. And besides, as so many of themselves acknowledge, the Catechumens were not only the Children of Heathen, but of Christians also, and such too as were born to them after their Christianity; witness those many instances given in the Fourth Century, and by Mr. Baxter himself. And as for baptizing professors, whether the Children of Pagans or Christians, we ask no more, because sprinkling of infants, as by many arguments as you will find, is a mere nullity. It is no baptism, if worse than none, as you will find made good, an ordinance being so profaned, and the Name of God taken in vain, where neither true Matter, nor right Manner is observed.

Objection 5

But, it may be said, and I have already met with it, To what purpose is this coming forth, in a point so controversial, at this juncture, where there is more need of healing than dividing Subjects?

Answer

That if Paul used so powerful an argument from one Baptism, Eph. 4, to press union and peace, then if there has been another baptism set on foot in opposition to it, that must needs be a makebate with a witness it being no less than an Error in a Foundation, nay that which does assert two foundations, and two principles; and if so, then what more hopeful endeavor can there be put forth to effect peace than to discover and remove such a rock of offence, by delivering from the false, and recovering to the true and one baptism? This union does not only deal the division between Baptists and Paedo-Baptists, but the Paedo-Baptists among themselves, who are, as you have heard, at so great odds in this point, and so solicitous, as Mr. Baxter tells us, in a practical of such concernment. Without which, there being such an error in the principle, such an error in the Principle, such a foundation of Antichrist held fast, all exhortations to Union, viz., in church-fellowship and communion, will signify little. Therefore let the cause be removed, the bone of contention taken away, the peaceable effects necessarily follow. A faithful pleading and pressing whereof, is the upright design of this undertaking, and is therefore with the more faith and confidence recommended to the blessing of God, and to the hearts and consciences of all sincere, upright ones, that desire to keep the commandments of God, and the Testimony of Jesus Christ.

With this earnest desire and expectation, that the candid, ingenuous reader, however contrary-minded, will overlook what of frailty and weakness he may take notice of, which may be too much; and eye principally the design, drift, and scope thereof. And that if by the multitude of quotations, through so ancient a track, he finds any particular mistake, misquotations, or misapplications, that he will not so dwell, or insist upon it, to reject the Truth of all the rest, that are full and clear without exception, which is the way that Carpers and Sophists take, and the method that Papists have all along taken in Reply to our Protestant-writers. Though this withal I can assure you, that I have not willingly given any such occasion; but have either transcribed the Authorities from their own works or from some authentic writers, that have so done, and especially from the Magdeburgensian History, so much esteemed among the Protestants, and whereof I shall be accountable to any judicious inquirer, that may doubt the truth hereof.

Though by the way, it must be remembered, that all human authority urged from antiquity, is at best but Argumentum ad hominem; it being Scripture /authority only, that is of divine force, and, as coming from God, can oblige the conscience. Therefore, if you will but please, before you make u p your judgment, and pass the definitive sentence, to read the whole, and laying all parts together, weigh them (with an impartial mind) in the balance of the Sanctuary; you will find, I doubt not, that as no Ordinance of Jesus Christ is more fully and clearly asserted from the Scripture, founded with greater wisdom and righteousness, or of more excellent use to the Church than that of Believer Baptism, however it has been contemned, nick-named, and reproached.

So no invention of man, or innovation of Antichrist has been more pernicious, either to the Church or World, or founded upon less of reason, righteousness, and truth, than that of sprinkling infants, though it has so long and so currently past for Christ’s ordinance of baptism.

Lastly, if any shall be offended at this witness, (though thus made good by a seven-fold demonstration twice told) let them know, (that the Providence of God has so ordered, as they will find herein) that they cannot oppose it, without opposing and contradicting themselves, there being scarce one argument in the whole Book, that is not substantially confirmed by some eminent men of their own.

Since the last impression I have met with Come more Objections, which (though they have been answered in part) yet I find it necessary to say something more unto; which are as follow, viz.

Objection 1,

 

That Mr. Baxter is much injured by Mr. Tombes in his Quotations out of his second Disputations, so often to in this Book, by so improving those Arguments which He only gives for Adult Baptism, against Infant’s Baptism, though without taking notice of the Caution he gives in the said Book that he would not be understood to include Infants-Baptism, having so fully asserted the same elsewhere.

Answer

 

In Answer whereto, I must refer you to what Mr. Tombes has said in the Epistle to his Felo-de-se (to obviate the same) which is as follows, viz.,

That though Mr. Baxter, in that his second Disputation intended only to overthrow Mr. Blake’s Tenet; yet indeed the middle terns and proofs of his Arguments do beat down his own! tenet of Infants-Baptism; and direct into the way of restoring Believers-Baptism; to demonstrate, that those who have adhered to Mr. Baxter, may see how ill he has dealt with them, and may, if God give them wisdom to discern the truth, be brought into the right way of Believers-Baptism, is this Writing framed in which thou has presented to you a remarkable instance of God’s Providence, clearing Truth by pen of its most eminent Adversary, and of his heedless writing, not observing how his own Arguments against another, fight against himself; the urging whereof, is that which Logicians approve of, and against the person, is ever counted a good Plea to argue for his own condemnation out of his own mouth and in this matter is good as to the thing, it being ) not only asserted by him, but also largely proved.

In the publishing whereof, there is no more wrong done him, than was done by Bishop Morton in his Apology, in alleging the Romanist’s Words in their Writings, as an Advocate for the Protestants, against themselves but much right to the Church of God, nothing is here set down as his, but his own Words. His Caution, that he means his Propositions in the case of Adult persons, and that he has elsewhere proved Infants-Baptism, are without wrong to him, left out, saith his Arguments do as strongly prove there should be none but Adult-Baptism,. As that none should be baptized upon the Profession of a bare Dogmatic Faith for though his aim be only to prove that the Faith professed which entitles to Baptism, may be justified, yet his Arguments to proves more; that none but such as profess such Faith, are to be baptized, and that this profession is to be by each Baptized in his own person, and no other to be baptized. Not one text he brings to prove that a parent, or Pro-Parent’s Profession does entitle to baptism; what he has disputed elsewhere for Infants-Baptism, is all answered elsewhere also, no where does he prove (though that is it he should chiefly have proved) that in order to Baptism, a Parent’s Profession is by God allows as the Infant’s own; but still he supposes it, which is the main point to be proved; which Logicians know is of all Fallacies the grossest, viz. The begging of the Question. Thus far Mr. Tombes.

And that Mr. Tombes has rightly and truly improved Mr. Baxter’s Arguments for Adult, against his former for infant’s Baptism, take two or three instances; and which you have more fully in the Book, and be yourselves the Judges, viz., in his Second Disputation, p. 149.

He reasons thus: If there can be no Example given in Scripture of anyone that was baptized without the Profession Of a saving faith, nor any Precept for so doing, then must we not baptize any without it; but the antecedent is true; therefore so is the consequence, and in proof thereof, produces the several examples of all particular persons baptized in the Scriptures. In addition, upon his instancing of Philip’s answer to the Eunuch, If thou believe with all thy heart, thou may; said, And to say that, Philip answered de been see, meaning, that it includes not the negative, otherwise thou gayest not; is to make Philip to have deluded not decided or resolved. Concluding, that there is not the least word of Scripture that gives us the least intimation that ever any man was baptized without a profession of a saving Faith.

And in his 10^th Argument, p. 116, 118, saith, that Christ has instituted no baptism but what is to be a Sign of present Regeneration wrought; but to men that profess not a Justifying Faith, it cannot be administered as a sign of present regeneration, therefore he hath instituted no Baptism to be administered to such. The Major is plain, said he, John 3:5. Titus 3:5.

In addition, in his Rag. p. upon the Eunuch’s not being admitted to Baptism without faith said, he observes, that Baptism is the Seal of God’s Promise;

1. That the Constant Order is that Baptism follow faith;

2. That it is no better than an impious Profanation, if it go without Faith; that is, if the Party seek it without the presence of Faith.

If the Pastor administer it without the Profession of Faith; And whereof many more might be added; even the whole Twenty Argument that Mr. Tombes ‘ mentions, and many often repented in the Book; but let these suffice. And may we not with admiration what should oblige Mr. Baxter so fervently to assert, and so strenuously to probe the baptism of Believers after Profession in the very Method, and Way that is so fully owned by the Baptists themselves. Is it that he may make amends for all the bad words he hath heretofore given them, and so fully now at last justify, confirm, and plead their Cause, he hath so endeavored to disgrace and pour contempt upon? For, if otherwise, to what end should he take all that pains to assert, defend and so zealously to plead and press that Faith and Profession there of should precede Baptism and that in a Country, where for so many Ages, none without the sin of Anabaptism, or being baptized again, having, as judged, been so well baptized in Infancy can practice the same. Can it be thought to be for the sake of a Blacker, a Turk, Jew, or some such person, that it may be, once in ten or twenty years may have been sprinkled? Surely not to be imagined: Or, Secondly, is it indeed to pull up infants Baptism Root and Branch? For it impious and profane do baptize any without Faith, and do go out of Christ’s Order, what can more enervate such a practice? Do Scripture Precept and Practice warrant another Baptism besides the Adult Baptism, which he tells us, with so many undeniable Arguments, is only? And can there be a Practice of another Baptism, whereof neither Precept nor practice without setting a post by God’s post erecting another Principle and Foundation in the Christian Religion without Christ’s Institution, without being esteemed, as he intimates, impious and profane.

Therefore did Mr. Tombes, in a Letter (written some two or three years since, which he lately showed me) with much importunity, press Mr. Baxter for a candid and particular Recantation of his Book of Infants-Baptism, he having by such substantial Arguments (as he had demonstrated in his Felo de se) so effectually done the same in those his twenty Arguments; but his answer to him (which he also showed me) was in my judgment altogether unbecoming either Mr. Baxter’s Gravity, the reason, or the Candor of the Motion, being so full of severe and contemptuous relations and reflections.

In the next place, there is another Passage, that I hear some are very much offended at; which t may be meet to be a little more particular in a reply to, viz., That I have called Infant’s sprinkling, or Baptism, Antichristian. To which I say, that I have not only called it so, but have by so much substantial evidence, made it so well appear, which they will do well to take into consideration, viz.

1. Because there is neither Scripture Precept or Practice for the same, as confessed by so many eminent men of their own, bespeaking it of the same Antichristian Birth with others of their Antichristian Inventions;

2. Because it is asserted to be an Apostolic Tradition by so much Antichristian Forgery, of which you have such manifest and undeniable proof and demonstration;

3. Because never judged necessary (as confessed by so many eminent, learned men) till imposed by Antichristian Canons, as began in the Waldensian and Carthaginian Councils, by Pope Innocent the first, that, as you will hear, had so many Mark of Antichrist upon him, and afterwards continued and reinforced by so many Popes and Councils.

4. Because it was designed and decreed to such Antichristian and Blasphemous Ends, as has been made manifest, viz., That by the very act of sprinkling a little water in the face, to take away Sin, regenerate the Person, and save the Soul;

5. Because it has so effectually been managed to propagate, strengthen, and advance the Antichristian Church, State and Kingdom, whereby whole Towns, Cities, Countries, and Regions have by the Pope’s Christenings, received the denomination of Christians, the better to make up his National and Universal Church; yea, the whole Christian World.

6. Because the opposing thereof in defense of the true Christian Baptism (viz., that after profession of Faith according to Christ’s Precept and Pattern) has cost so much Christian Blood, by the Antichristian Decrees and bloody Inquisitions and Butcheries as is made.

Another Objection I have often met with, is, That whereas in the Title-Page it is affirmed that Infant’s Baptism was not practiced for three hundred years after Christ, it appears from Tertullian’s Testimony against it, and Cyprian, (and the Council of 66 Bishops) for it, in the Third Century, that it was practiced before. To which I say, That in my small search I cannot find there is any authentic testimony that it was practiced upon any till the fourth Century. If any do assert it, let them prove it. It is granted Tertullian spoke against it in Africa, which is clear evidence that some had been speaking for it in that Corner of the World, page 149.

Dr. Barrow said, That there is no just evidence for it for above 200 years; that he does believe that it came into the World in the Second Century, and in the Third and Fourth began to be practiced, though not greatly; And Mr. Barter’s Testimony from Antiquity, which you find p. 53, speaks much at the same rate. As for the Determinations of that which is called Cyprian’s (and his 66 Bishops) Council, you have the Exceptions against it, p. 147.

However, if it should be taken for granted that it was practiced in Cyprian’s time, 30 or 40 years will break no great square in the computation. Therefore to resolve the Cavil, and to prevent stumbling at the threshold, l have now, in this put it, as you had, [near 300 years) not that I see any other Cause to alter it but only to prevent the Offence of any before they come to consider my Grounds, being fully of the same mind, as formerly, therein.

Objection 4

Another, and one of the considerable objections I have met with is this, viz. That whereas I have asserted that the Waldenses were such great opposers of Infant’s Baptism, the contrary seems to be most manifest by those several Confessions of Faith recorded by Perrin, both of the Waldenses of Province and those of Bohemia also, testifying that they did own and practice the baptizing of infants, so well improved both by Mr. Marshall and Mr. Baxter, against Mr. Tombes.

To which l say, though I have sufficiently replied to both (whereof the objectioners take so little notice) proving that those several Confessions, both of the Waldenses of Province, and those pretended of Bohemia, were all of a late Date, via. None of them before the 16^th. Century, and also since the Defection of those French Waldenses, for as for those of Bohemia, they disowned themselves so be (falsely, as they say, called Waldenses) which may be satisfaction enough to the considerate reader as you have it at large in the First Impression, p. 327, &c.

Yet because I would more fully remove all occasion of offence that may arise there-from, I have now given you the several Confessions themselves, and the respective grounds upon which Perrin concludes they owned Infants baptism, with particular and distinct replies to each of them; and which you will find in p. 275, &c. of this Impression.

In the next place, the Reader is desired to take notice that since my last, I have obtained from Holland that large Book of Martyrs, called, the Bloody Theater, written in Dutch, by one Thielem J. Van-Beaght. It is a continuation of several Chronologers and Centurists, such as Twisk, Merningus, Montanus, Frank Merlin, &c the John Foxes in their days who have especially recorded the Doctrines and Sufferings of the Baptists in all Ages since our Savior’s time, brought down to the year 1660. Whereof you have here some brief Epitome; by the excellent Method, exactness of Quotation (through the greatest variety of Authors that ever I met with), and accurate collection of the Bloody Placates and Decrees, as well as of the Tortures, Sayings, Sufferings, Confessions, and Godly Letters of their Martyrs, more especially in the latter Centuries. It is most worthy to be translated into the English Tongues for public benefit and satisfaction; and a Work, however attended with Cost and Difficulty, some are not without Thoughts and Hopes of performance.

Lastly, the reader may understand that the most considerable additions made in this impression are principally these that follow, viz.,

1. The Scriptural-History of Baptism, page 40-45;

2. The Witnesses born by several eminent persons against Infant’s Baptism, page 229-237.

The Sufferings and Martyrdom of Baptists in several Ages, out of the Dutch Martyrology, pages

257-272;

The eminent Witness of the Waldenses or Lollards in English thought all the Kings Reigns;

particularly of the Famous Confessor, J. Wickliffe, pages 275-309;

5. The Answer to Mr. Baxter’s Preface, page 361.

The Book consists of Two Parts, the first proving Believers; the second disproving Infant’s Baptism, under these two Heads:

1. That the baptism of believers is only to be esteemed Christ’s Ordinance of Baptism;

2. That the baptism of infants is no ordinance of Jesus Christ.

The first whereof is proved in seven Chapters, viz.

1. From Christ’s positive institution and commission commanding it, page 1;

2. From the Apostolic doctrines and precepts teaching it, page 5;

3. From the Examples of Primitive Saints practicing it, page 7;

4. From the Spiritual Ends in the Ordinance enjoining it, page 11;

5. From the New Testament Dispensation requiring it, page 26;

6. From the Constitution of all the Primitive Churches confirming it, page 29;

7. From the Testimonies of Learned Men in all Ages since Christ, witnessing to it, page 40.

The Second is also made good in seven Chapters also:

1. From the Scriptures total silence as to any precept or practice to warrant it, page 89;

2. From the Silence of Antiquity itself, as to any practice of it for 300 years, or the imposing of it, for at least till 405 years after Christ, page 97;

3. From the erroneous Grounds, both as to Fabulous Traditions, and mistaken Scriptures pretended for it, page 152;

4. From the Change and Alterations of the Rite and Ceremony itself of Dipping the whole man, into sprinkling a little water on the head or face, page 181;

5. From the Nullity and utter Insignificance of it as to any Gospel-Ordinance, page 210;

6. From the absurdities and Contradictions of it, page 215;

7. From the eminent witnesses born against it all along, page 221.

 

 

 

 

 

Wherein the Baptism of Believers is proved to be the only true Baptism, from Christ’s positive Institution or Commission; Viz. Matthew 28:18,19.

And Jesus spake unto the Disciples saying, All power is given unto me in heaven and earth; go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; Teaching them to observe all things that I have commanded you: and lo, I am with you always unto the end of the world.

Mark 16:16, and he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believes and is baptized shall be saved, but he who believes not shall be damned.

Where we have this plain order of Christ laid down:

First, that Men should be taught the Doctrine of Faith;

Secondly, Being so taught, they should be baptized;

Thirdly, that they should be in His School (or Church, whereof they are then made Members) be instructed in everything else, they ought to learn.

Which method Mr. Baxter himself does fully acknowledge in his Book called the Second Disputation of Right to Sacraments, page 149, 150, in his 16^th Argument, in these Words, viz., This (saith he, speaking of the Commission of Christ to His Disciples) is not like some occasional mention of Baptism, but it is the very Commission itself of Christ to His Disciples for preaching and baptizing, and purposely expresses their several works, in their several places and Orders.

Their first task is to make Disciples, which are by Mark called Believers. The Second Work is to Baptize them, whereto is annexed the promise of their salvation. The Third work is to teach them all other things, which are after to be learned in the School of Christ. To contemn this Order (saith he) is to contemn all rules of order, for where can we expect to find it, if not here. I profess, my conscience is fully satisfied from this Text, that it is one sort of Faith, even saving, that must go before Baptism, the Profession whereof the Minister must expect, (But is it possible, that in Ignorant Babe can observe this Order, and answer this expectation) of which (said he) see what is to this purpose before cited by Calvin and Piscator, which he also mentions, page 85, viz.

John Calvin

 

Calvin, upon Matthew 3:6, said: Therefore that men may rightly offer themselves to Baptism, Confession of Sins is required, otherwise the whole Action would be nothing else but sport.

Piscator

 

Piscator, upon Mark 1:4, said, It is called the Baptism of Repentance for Remission of sins, because John preached the remission of sins to the penitent believers.

John Tombes’ Felo De Se

 

Which Quotations of Mr. Baxters both here and hear after taken from that, his second disputation, I desire the Reader to take notice, I transcribe out of Mr. Tombe’s Book, called Felo De Se, (that of Mr. Baxter being not at hand, nor easily to be come by) in which Book Mr. Tombes very judiciously returns Mr. Baxter’s twenty Arguments, he wrote against Mr. Blake, upon himself, as naturally opposing Infant’s Baptism, and which I conclude were faithfully recited, and would hope convincingly improved, because Mr. Baxter has never contradicted them, that I have heard, nor given the least reply thereto, as his Bookseller informs us.

Mr. Perkins

 

Mr. Perkins, in concurrence herewith upon these words, Teaching All Nations, Baptizing them, said, I explain the terms thus; mark first of all, it is said, Teach them, that is, Make them my disciples, by calling them to Believe and to repent. Here we are to consider the Order, which God observes in making with Men a Covenant in Baptism. First of all, he calls them by His Word, and commands them to believe and to repent. Then in the second place, God makes his promise of Mercy and Forgiveness. And Thirdly, He seals His promise by Baptism. They who know not, nor consider this Order that God used in Covenanting with them in Baptism, deal preposterously, overstepping the commandments of repenting and believing. In addition, this, said he, is the cause of so much profaneness in the world.

Paraeus also upon Matthew 3:5 shows, that the order was, Confession as a testimony of true Repentance goes first and then Baptism for Remission of sins afterwards.

But how is it possible for and Ignorant Babe, or any but men of knowledge, to answer this rule and order in Christ’s Commission, is left to common sense to determine? And they who assert another Order, of Baptizing first, and then the teaching and expecting Repentance and Faith after, which is the case of all Children, do not contradict this and hold out thereby a necessity of some other Commission to justify such a practice?

Scriptures Acts 2:37, Acts 8:36,37, Acts 10:42, Acts 16:32. Accordingly he believing in God and his House, has it is said, verse 34, was baptized he and all of his straight way. To which may be added the Apostolic Order in laying down the principles of the Doctrine of Christ, first, Repentance from dead works. Secondly, Faith toward God. Thirdly, the Doctrine of Baptism's, Hebrew 6:12.

Bede

 

Bede said, that men were first to be instructed into the knowledge of the truth, then be baptized, as Christ has taught, because without Faith it is impossible to please God. Magde. Century 8 page 220.

Erasmus

 

Erasmus, in his paraphrase upon Matthew 28, observes that the Apostles are commanded first to teach, and then to baptize. The Jews were brought by ceremonies to the knowledge of the truth, but Christians must learn first.

So then does it not from this necessarily follow, that if the Apostles only taught that persons should be baptized after Repentance and Faith, according to the Commission, and that there is no instance to be found of any other Teaching, that such should be baptize and no other. In addition, for any to introduce another practice is not only contrary to Christ's Commission, but also contradicts the Apostolic Teaching.

Luther

 

Luther, de Sacrament Tom. 3, fol. 168. Said, that in times past it was thus, that the Sacrament of Baptism was administered to none, except it where to those who acknowledge and confessed their Faith and know how to rehearse the same, and that it was necessary to be done, because the Sacrament was constituted externally to be used, and that the Faith be confessed and made known to the Church.

Bullinger

 

Bullinger, in his House Book, sermon 48: said, Baptism has no prescribed time by the Lord, and therefore it is left to the free choice of the faithful. Those who believed the preaching of Peter upon the day of Pentecost, as also the Eunuch, whom Philip baptized, Cornelius the Captain, Paul the Apostle at Damascus, Lydia the seller of purple, a woman who feared God, and the keeper of the prison at Philippi, and other more, as well Women has Men, as soon as they tasted the Gifts of Christ and believed His word, presently desired to be baptized.

Baxter

 

Mr. Baxter, further in his 16 Arguments against Mr. Blake in the aforesaid Second Disputation, page 149, said most significantly, if there can be no Example given in the Scriptures of anyone who was baptized without the Profession of a saving Faith, nor any Precept for so doing, then we must not baptize any without it.

However, the antecedent is true, therefore so is the consequence. In proof whereof he produces the several Scriptural Examples of persons who were baptized, which, said he, might afford us so many several Arguments, but I shall list them together.

First, as I have showed you, John required the Profession of true Repentance, and that his Baptism was for the Remission of sin.

Secondly, when Christ laid down the Apostolic Commission, the nature and Order of the Apostle's work is first to make them Disciples and then do baptize them into the name of the bother Father, Son, and Holy Spirit, as shown before.

Jews

 

That saving faith was required of the Jews, and Professed by them, Acts 2:38. This is plain from that Text.

Samaritan

 

the same at and believed and had great July, and or baptized into the name of Jesus Christ, Acts 8:12. Whereby it appears that it was bold the Understanding and the will which were both changed, and that they had the Profession of a saving faith, even Simon himself, verse 37.

The Eunuch

 

The condition upon which the Eunuch must be baptized was, if he believes with all his part, which he professed to do, and that was the evidence Philip expected.

Paul

 

Paul was baptized after true Conversion, Acts 9: 18.

The Gentiles

 

The Holy Spirit fell on the Gentiles before and they were baptize, Acts 10:44.

Lydia

 

Lydia's heart was opened before she was baptized; and she was one whom the Apostles judged faithful to the Lord. She offered to them an evidence of her Faith, Acts 16:30.

The Jailer

 

The example of the Jailer is very full to the resolution of the Question in hand. He first asks, what he shall do to be saved? The Apostle answers him, believe in the Lord Jesus, and thou shall be saved, and thy House. So that it was a saving Faith that is here mentioned. He rejoiced, and believed, with all his House, and was baptized in the same hour of the night, or straightway.

Crispus

 

Crispus, the chief ruler of the synagogue believed on the Lord, with all his house.

Corinth

 

And many of the Corinthians hearing, believed, and were baptized, Acts 18:8.

Philip

 

Philip, in Acts 8:37, is determining the Question, and gives this in as the decision; if thou believeth with all thy heart, thou mayest. So say that this is but de Bene esse, meaning that it includes not the Negative, otherwise thou may not, is to make Philip to have deluded, and not decided, or resolved.

In a word (said he) I know of no one word in Scripture, that gives us the least intimation, that ever man was baptized without the profession of a saving faith.

Thus far Mr. Baxter; who to save us the labor has himself (you see) given such exact Catalogue of the Examples of the Baptized in the Scripture; among whom (as he so well observes) there is not one to be found, that answers not Christ’s Commission, and the Apostles’ Precept in a professed Faith and Repentance. However, it is said, he mentioned only such as were baptized at age. That is very true, and the reason is, because the Scripture affords examples of none other, as he ingenuously confesses.

For if, Philip’s Answer was decisive, and not delusive (as he is pleased to tell us) all others are excluded. And, therefore, we may safely conclude in his own words (that carry so strong an argument with them) viz., if there can be no example given in Scripture of any one who was baptized without the profession of a saving faith, nor any precept for so doing, then must we not baptize any without it.

The first end or use we shall mention is, that the baptized must have that represented in a Sign or Figure, and preached to his eye in the ordinance which has been preached to his hear and heart by the Word and Spirit of God, respecting the whole Mystery of the Gospel, and his duty and obligations therein.

Paraeus

 

A sign being, as Paraeus observes, some outward thing appearing to the sense, through which some inward thing is at the same time apprehended by the understanding. Therefore, he calls the Sacraments Signa in oculos incurrentia.

Mr. Perkins

 

In addition, therefore, Mr. Perkins said, that the Preaching of the Word, and the administration of the sacraments are all one in substance; for in the one, the witness of God is seen, and in the other heard, Case Consc. P. 177.

In addition, some do call them Hieroglyphics, viz. Such visible representations of things, as the Egyptians used to teach and instruct by.

Which, therefore calls for understanding and judgement, and senses to be exercised in all that partake thereof, otherwise the action will be wholly insignificant; and therefore, for any to carry a poor ignorant Babe to the Ordinance of Baptism, is as much as if you should carry it to hear a Sermon, which would be as significant, as if you should represent some godly show to a blind man, or instruct a stock or stone.

The second end that we shall mention is, that the party baptized might thereby witness his repentance, Matthew 3 and 6, 11:6, 38. Acts 2:38, called therefore the baptism of repentance, Mark 1:4. To which, whoever offered themselves, were to bring forth fruits meet for Repentance and amendment of life.

Mr. Baxter

 

For which we are beholding to Mr. Baxter for very convincing arguments. Upon his first argument with Mr. Blake, in the fore-mentioned book, viz. wherein he does positively affirm, that we must not baptize any without the profession of true Repentance; which he proves thus:

First Argument, If John the Baptist required the profession of true repentance before he would baptize them, then so must we, but John did so, therefore the consequence is clear. The antecedent I prove from Mark 1:3,4. He preached the baptism of repentance unto remission of sins, and doubtless, that repentance, (said he) which is to remission of sins, is true, special repentance.

Second Argument, If Jesus Christ has by Scripture, Precept, and example directed us to baptize those who profess true repentance, and no other, then we must baptize them, and no other; but the antecedent is true, so therefore, is the consequence; which is fully made good from Matt. 4:17; Mark 1:15 and 16; Acts 17:30; Luke 24:47. Where Christ Himself did and sent forth His disciples also to preach Repentance, to prepare them for baptism; which afterwards followed; as Matthew 3:11; Mark 1:8; Luke 3:16; Acts 2:37, 38, 41.

Third Argument, if they who profess to be buried with Christ in baptism, and to rise again, do profess true repentance, &c., but all that are baptized, may do so, &c. Col. 2:11, 12, 13; Rom. 6: 4, 5.

Then in further consideration he quotes:

Bullinger

 

Bullinger upon Acts 2:38. Who said, To be baptized in the name of the Lord Jesus Christ, is by the Sign of Baptism, to testify, that we do believe in Christ for the remission of sins. First, mark, it is not only an engagement to believe hereafter, but the profession of a present faith. Secondly, and that not a common faith, but that which has remission of sins. Thirdly, and this was not an accidental separable use of baptism, but the very expression of to be baptized in the Name of the Lord Jesus Christ.

End to evidence present Regeneration

 

A third end of baptism is to evidence present Regeneration, whereof it is a lively Sign or Symbol. Regeneration being called in allusion to it, The washing of Regeneration, Titus 3:5. In addition, a being born of Water and of the Spirit, John 3:5; which is so essential to the Ordinance, that if that thing signified thereby be wanting, the sign only will be very ineffectual and insignificant: As,

Dr. Taylor

 

Dr. Taylor, late Bishop of Down, very elegantly said in his Plea for the Baptists in his Liberty of Prophesying, page 242; This indeed is truly to be baptized, when it is both in the Symbol, and in the mystery. Whatsoever is less than this, is but the Symbol only, a mere Ceremony, an opus operatum, a dead letter, an empty shadow, an instrument without an Agent to manage, or force to actuate it. And to the same purpose you have:

Mr. Baxter

 

Mr. Baxter in his Tenth Argument, pages 117, 118. Christ has instituted no baptism, but what is to be a sing of present regeneration: But to men who profess not a justifying Faith, it cannot be administered, as a sign or present Regeneration. Therefore, he has instituted no Baptism to be administered to such.

The major is plain, said he in John 3:5, Except a man be born of water and the Spirit, he cannot enter the Kingdom of God. And so in Titus 3:5; where it called the Laver of Regeneration. And what can be a fuller grant, that Infant’s Baptism is neither significant, nor any Institution of Christ, than what these two learned men have here given us?

The fourth end is signally to represent the Covenant and promise, that the Believer enters into hereby, viz., to die to sin, and live to Christ in new obedience, by that figurative death and resurrection in being dipped in water and so by going down under, and rising up out of the water, he is said to be buried, and to rise with Christ, to be planted into the likeness of his Death and Resurrection, to die and live with Christ by Mortification and Vivification. To which purpose you have Mr. Perkins very significant, viz.

Mr. Perkins

 

The action of the party baptized is a certain stipulation or obligation, whereby he binds himself to give homage to the Father, Son and Holy Spirit. This homage stands in faith, whereby all the promises of God are believed, and in obedience, to all His commandments. The sign of this obligation is, that he Party baptized willingly yields himself to be washed with water.

Mr. Baxter

 

And, also you have Mr. Baxter very fully upon his third argument to Mr. Blake, viz., it is of the instituted nature of baptism to be, in general, a professing sign for the present, as well as an engaging sign for the future. For first, the minister does baptize into the Name of the Father, Son and Holy Spirit, and the party does consent thereto.

First, voluntarily offering himself to baptism; and secondly; voluntarily receiving that baptism; and his offer of himself here goes before the Minister’s baptizing of him, and his reception of that Baptism is essential to it. So that Baptism essentially contains, on his part, a signal profession of consent, to that which is meant in the form used by the minister; Viz. I baptize thee in the Name, ect.) So that it is a most clear case, that baptism, as baptism, according to its instituted nature and use, does contain the person’s actual signal profession of present assent to the Gospel, and acceptance of God, the Father, Son, and Holy Spirit, as therein offered, and an actual signal profession that we there presently consecrate, devote and dedicate ourselves to God the Father, Son and Holy Spirit, in the aforesaid relations.

Secondly, another part of baptism is the Minister’s washing the person, and the person first offering himself to be washed, and after actually receiving it, does hereby signally profess his consent. Now this washing does essentially signify our washing from our former filth of sins together with the guilt, our putting away the old man, which is corrupt according to our deceitfulness being buried with Christ. For all that are baptized, must profess to be buried with him, and to rise again signifies a being dead to sin, and alive to God, to newness of life, and not only our engagement of this for the future, but a profession also of it at present, which is made plain from Col. 2:11-13; Rom. 6:4-11. Yea, he who reads the whole chapter with judgment and impartiality will surely discern that true repentance and separation from the service of sin was to be professed by all who would be baptized, and thereupon they sealed their own profession and covenant by the reception of baptism, as Christ sealed his part in the actual baptizing of them.

Dr. Taylor

 

Concerning which you have here Dr. Taylor very excellently, page 243: Baptism (said he) is never propounded, mentioned, or enjoyed as a means of remissions of sins, or of eternal life, but something of duty, choice and sanctity, is joined with it in order to the production of the end so mentioned. Know ye not that as many are baptized into Christ, are baptized into His death? There is the mystery and symbol together, and declared to be perpetually united. All of us who were baptized into the one, were baptized into the other; not only into the Name of Christ, but into His death also, But the meaning of this, as it is explained in the following words of St. Paul, makes much for our purpose. For to be baptized into His death, signifies to be buried with Him in Baptism, that as Christ rose from the dead, we also should walk in newness of life, that is the full mystery of baptism. For being baptized into His death or (which is all one in the next words) into the likeness of His death, cannot go alone, if we be so planted into Christ, we shall be partakers of His resurrection; and that is not instanced in precise reward, but in exact duty; for all this is nothing but crucifixion of the old man, and destroying of the body of sin, that we no longer serve sin.

And therefore, it is that baptism is called The answer of a Good Conscience toward God, I Peter 3:21. This can by no means be applied to the infant. And therefore, Dr. Taylor again said, page 244: That baptism which saves us, is not only the washing with water, of which only Children are capable; but the answer of a good conscience towards God, of which they are not capable till the use of reason; till they know to refuse the evil and chose the good.

Mr. Baxter

 

And, Mr. Baxter very fully, page 156, If (said He) according to the Institution, the answer of a good conscience must be joined with Baptism, for the attaining of its end, then we must admit of none that professes not the answer of a good conscience; but the former (said he) is certain from the Text; for baptism is said to save; that is its appointed use; yet not the external washing, but the answer of a good conscience does it. Therefore, this is of a necessary injunction; and without it baptism cannot attain its ends; but it is to be administered, and received only in order to the attainments of its End; and therefore never in a way, by which the end is apparently not attainable. What the answer of a good conscience is, the common expositions fully confirm, as I maintain.

The Assembly’s Annotations (said he) recite both thus, viz. By the answer of a good conscience, we may understand that unfeigned faith, whereof they made confession at their baptism, and whereby their consciences were purified, and whereby they received the remission of their sins.

5. Fifth End of Baptism, is to be a Sign to the believer of the Covenant on God’s part of washing away his sins by the blood of Christ, to give spiritual life and salvation, Acts 2:32, 33; Acts 22:16; I Peter 3:21.

Mr. Perkins

 

To which truth Mr. Perkins sets his seal, we see (said he) what is done in baptism, the covenant of grace is solemnized between God and the party baptized, and in this Covenant something belongs to God, and something to the party baptized.

Bullinger

 

And Bullinger upon Acts 2:38, that baptism is an agreement or covenant of grace which Christ enters into with us, when we are baptized, as well as a professing sign of our true repentance.

6. A sixth end is, that is might be a signal Representation of a Believer’s union with Christ, called therefore a being baptized into Christ, and a putting on of Christ, figured out by such an union and conjunction with the Element, as imports a being born thereof, and being clothed therewith.

Dr. Taylor

 

Upon which (said Dr. Taylor) whosoever are baptized into Christ, have put on Christ, have put on the new man. This whole argument is the very words of St. Paul; the major proposition is dogmatically determined, Gal 2:22-24; the minor is Ephesians 4:24, the conclusion then is obvious, that they who hare not formed in righteousness, and holiness and truth; they walk in newness of life, they have not been baptized into Christ. And then they have but one member of the distinction used by St. Peter; they have that baptism, which is the putting away of the filth of the flesh; but they have not that baptism which is the answer of a good conscience towards God, which is the only baptism that saves. And this, said he, is the case of children.

Mr. Baxter

 

And to this purpose also Mr. Baxter again, p. 98, if it be the appointed use of all Christian baptism to solemnize our marriage with Christ, or to seal or confirm our union with Him, or engrafting into Him, then must we baptize none that profess not justifying faith, because this is necessarily pre-requisite, and no other can pretend to union, Marriage or engrafting into Christ.

A Seventh end of Baptism is, that the Baptized person may orderly thereby have an entrance into the visible church, and have a right given him to partake of all the ordinances and privileges thereof. For as Circumcision of old was the visible door of entrance into the Old Testament Church, and so essentially necessary thereto, that without it, none were esteemed either Church-Members, or were to partake either of the Passover, or any of any of the privileges thereof, all without being called the uncircumcision: So also was Baptism such a door, and visible entrance into the New Testament Church, that none were esteemed members therefore, or did partake of its ordinances before they were baptized, being so God’s Hedge and Boundary, that others were esteemed without. And therefore as Christ has laid down the Order in the Commission, Matthew 28: 19,20, firs to teach, then to baptize, and then to reach them all things, viz., in the place of teaching His School or Church. So did they practice accordingly; as we read, Acts 2:41, 42. Where, after Peter had taught them it is said, they who gladly received his word, were baptized; and the same day there were added unto them three thousand Souls. And they continued steadfastly in the Apostle’s doctrine and fellowship, and breaking of bread and prayer. So that after baptism, not before, the believers were said to enjoy and partake of all church-privileges. And which is Christ’s directory and standard for rule and order to the end of the world. The church of Corinth was said, I Cor. 11:2, to have kept the ordinances as they were delivered unto them. And it was the apostle’s joy and rejoicing to see the order and faith of the saints, Col. 2:5.

I Cor. 12:13.

 

And therefore it is said, I Cor. 12:13, that by one spirit we are all baptized into one body, whether we be Jews or Gentiles, bond or free, and have been made to drink into one Spirit, viz. The same spirit of faith, regeneration and holiness which gives right to baptism, orderly lets into the Body or Church, and so admits also unto the Supper, which is the received sense of most interpreters upon the place.

Baptized into Christ

 

And by this order, believers were said to be baptized into Christ, and to be implanted together with Him, Rom. 6:3; Gal. 3:27. For as public officers are invested into their trust by some external solemnity, that passes upon them at the time of their installment, and as the Husband and Wife enter into their relation by some solemn act done at the time of their Marriage. Or, as a corporation, by some public act done, does receive its members at their enfranchisement; even so according to the import of these Scriptures mentioned, do men and women receive that relative being, which they have in Christ, and as visible members of that Spiritual Corporation, wherein Christ is Head and Chief, from that solemn act of being baptized into him.

The Power of Solemnity

 

And as the officer is not invested with his AUTHORITY, or HUSBAND and WIFE with that POWER over each others bodies, (as I Cor. 7:4) nor any members with the immunities of the corporation, by any pre-qualifications, or actions preparatory thereto, until that be acted and done by way of solemnity, which immediately invests them wit their several and respective capacities. In like manner, none are to be esteemed capable of those privileges which visibly to belong to the Body of Christ upon the account of any precendaneous Qualifications or Actions whatsoever, until first they have past through those spiritual solemnities in baptism, upon which they are invested with the denomination and visible privileges which belong in common to the members of Christ’s Mystical Body.

Which order of Christ has had such a sanction upon it, that all, or for the most part all that have professed Christianity, whether Papists, prelates, Presbyterians or Independents, have owned the same; not communicating in the Super with any they judged unbaptized.

In a word, Baptism has been called of old among the Ancients, and not without reason Janua Sacramentorum, the gate of the Sacraments, whereof they gave this reason, viz.

Ambrose

 

Ambrose, in all respects the order of the mystery is kept, that first by remission of sins medicine be prepared for their wounds, and then the nourishment of the heavenly table is added. Which truth is further witnessed unto, and confirmed by the following testimonies, viz.

Justin Martyr

 

Justin Martyr, in secunda Apologia pro Christianis, speaking of the Lord’s Supper, to which the new baptized person is admitted, said, this food we call the Eucharist, to which no man is admitted, but only he who believes the truth of our Doctrine, being washed in the Laver of Regeneration for the remission of sins, etc.

Ursinus

 

Ursinus, in his Catechism; baptism is a sacrament of entrance into the church, whence it comes, that the Supper is presented to none, except first baptized.

Assembly Catechism

 

The Assembly’s Catechism, baptism (say they) is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn administration of the party baptized into the visible church; But, etc.

Mr. Baxter

 

Mr. Baxter, in his Plain Scriptural Proof, page 24, as a soldier before listing, and a King before Crowning and taking his Oath, so are we church-members before baptism; but as every one that must be admitted solemnly into the army must be admitted by listing, as the solemn engaging sign, so every one that has right to be solemnly admitted into the visible church, must ordinarily be admitted by baptism; proved thus:

I know not (saith he), what in show of reason can be said to this by those who renounce not Scripture. For what man dare go in a way that has neither precept nor example to warrant it, from a way that has a full current or both. Yet, they that will admit Members into the Church without baptism, do so.

I had thought to have been larger upon this point and intended particularly to have answered a late piece of Mr. Bunion’s in contradiction hereto, but being so well replied to by Mr. Thomas Paul, in his Serious Reflections so lately Printed, I shall say thereto little more, than what you find in the sixth chapter, respecting the constitution of the Primitive Churches.

And therefore, is Mr. Baxter forced to confess, in his Plain Scripture Proofs, page 301, that as to the ends of baptism, they are rather to be fetched from the aged, then infants; and that because the aged:

are the most capable subjects;

the most excellent and eminent subjects;

of whom the Scripture fully speaks, etc.

 

But on the contrary, as for infant’s baptism, he acknowledges in the same place, that the Scripture speaks darkly of it; Yea, that it is so dark in the Scripture, that the controversy is thereby become, Not only hard, but so hard, as he said, he finds it.

Wherein, if he had not said more in a few words for the baptizing of believers, and against that of infants, then all his great book can answer, let all the world judge; though he calls it, in contradiction hereto, Plain-Scripture-Proof for infant-church membership and Baptism.

Wherein the Baptism of Believers is Proved to be the Only Baptism from the New Testament Dispensation, so Differing from that of the Old.

The Old Testament Church, we find, was National, consisting of the NATURAL and FLESHLY seed of Abraham. Therefore, INFANTS, by the ordinance of CIRCUMCISION added thereto, wherein they had a worldly Sanctuary, Carnal Ordinances, a Temporary Priesthood, and multitudes of Ceremonies.

The New Testament church was, by Christ’s appointment, to be a separated people out of the Nations consisting only of the Spiritual Seed of Abraham; and therefore believers upon profession of faith by the ordinance of baptism, were added thereunto, Acts 2:41; I Cor. 12:13.

Wherein, as in the Spiritual House, the true Tabernacle, they partake of Spiritual Ordinances in communion with Spiritual Members. And by an unchangeable priesthood do offer Spiritual Sacrifices, and worship God as true worshippers, in Spirit and Truth, John 4: 23, 24.

John the Baptist

 

Therefore, upon this change, you have John Baptist discharging that Privilege (of Abraham’s natural Seed) that admitted into the old Church, from any such rite in the New, Matthew 3:9, telling them in express terms, that now in Gospel days, they must not say within themselves, That they have Abraham for their Father, viz. That they are the Children of a godly Parent, No, that which might have served turn under Moses, will not avail, nor must be admitted now under Christ. Nothing now but fruits meet for Repentance, gives right to the Baptism of Repentance; and nothing short of the Spirit’s Birth can orderly admit to water-birth and Spiritual Ordinances. The genuine reason Christ Himself face to that Doctor in Israel (though yet it seems, ignorant of the Mystery of the new Birth, which only gives the right of admission into the New Testament Church) because, said He, that which is born of the flesh is but flesh; Regeneration being not entailed to generation.

John Owen

 

To which purpose therefore, Dr. Owen very excellently in his Catechism about Government, page 106, Our Lord Jesus Christ, has laid down (saith he) as an Everlasting Rule, that unless a man be born again, he cannot enter into the Kingdom of God, John 3:3., requiring regeneration as an indispensable condition in a member of His Church, a subject of His Kingdom, for His Temple is now to be built of Living Stones, I Peter 2:5. Men spiritually and savingly quickened from their death in sin, and by the Holy Spirit, (where of they are partakers) made a meet habitation for God, Ephesians 2:21, 22; I Cor. 3:16; 2 Cor. 6:16; which receiving vital supplies from Christ its head, increases in Faith and Holiness, edifying itself in love.

Under the Law, Ceremony, Shadow, Letter and Carnal Seed suited to Carnal Ordinances, but when the Substance and spirit was come (under the Gospel) then only a Spiritual Seed, as most meet and suitable, must attend the Spiritual Worship and Spiritual Ordinances.

Dr. Taylor

 

Herein does Dr. Taylor very well accommodate this Truth, page 242. They (said he) that baptize children, make baptism to be wholly an outward Duty, a work of the Law, a Carnal ordinance; it make us adhere to the Letter without regard of the Spirit, to be satisfied with Shadows, to return to Bondage, to relinquish the mysteriousness, the substance and spirituality of the Gospel; which Argument is of so much the more consideration, because under the spiritual covenant. Or the Gospel of Grace, if the mystery goes not before the Symbol; (which it does, when the Symbols are consignations of Grace, as the Sacraments are) yet it always accompanies it, but never follows in order of time. And this is clear in the perpetual Analogy of Holy Scripture.

The truth where of appears not only from 1. the order directed unto in Christ’s Commission, which (as already observed) requires that men be first taught in the Faith, 2. Then they are baptized into the faith, and then, 3. They are built up in the faith, viz. In the place of teaching, the Church, or School of Christ. (The contemning which order, as Mr. Baxter said, is to contemn all Rules of order.)

The Apostolic Pattern and Example

 

But also from the Pattern and Example the Apostles gave in observation of the aforesaid direction in planting the New Testament Churches we read of.

The Jerusalem Church

 

As first, the first of Jerusalem. Acts 2:41, 42. They that gladly received his Word, were baptized, and the same day there were added to them three thousands souls. (The [them] that they were added to, appear to be the Baptized Disciples, mentioned in Acts 1:15,21,22.) And so they continued in the Apostles doctrine, fellowship and breaking of bread and prayers. Where you have the order fully observed:

Receiving or believing the Word;

Baptizing;

Church fellowship in breaking bread, and prayer, ect.

 

And so in like manner you will find the selfsame order was observed in all the Churches, as:

Samaria

 

Secondly, the Church of Samaria; Acts 8:12, where it is said, that when the Samaritans believed Philip preaching the things concerning the Kingdom of God, and the name of Jesus, they were baptized both Men and Women, (but not a word of Children.)

Cesarea

 

Thirdly, the Church at Cesarea, Acts 10:47, 48; where Peter upon Cornelius and his friends believing and receiving the Holy Spirit, said, can any man forbid water, that these should not be baptized, which have received the Holy Spirit, as well as WE? And he commanded them to be baptized.

Philippi

 

Fourthly, the Church of Philippi, Acts 16:14; it is said, that Lydia, a Worshipper of God, heard us, whose heart the Lord opened, that she attended unto the things that were spoken by Paul, and was baptized and her household. And verse 32, They said unto the Jailer, Believe in the Lord Jesus Christ, and thou shall be saved: and they spoke unto him the Word of the Lord, and to all that were in his house; 33, And he was baptized, he and all his straightway, 34, Believing God with all his house.

Where you have two families baptized, but no child mentioned in either, but only such who were capable to hear the Word of the Lord, and to believe the same.

Colosse

 

Fifth, the Church at Colosse. Col. 2:10-12, where the apostle asserts, that Church at Colosee was buried with Christ in baptism, wherein they were risen with him through the faith of the operation of God. Which cannot be truly said of any but professed believers.

Corinth

 

Sixthly, concerning the Church at Corinth, it is said, Acts 18:18, And Crispus the chief Ruler of the Synagogue believed on the Lord with all his house, and that many of the Corinthians, hearing, believed and were baptized, and in I Cor 1:13, Paul tells the Church at Corinth, that they were not baptized in his name, and in I Cor. 12:13, that by one Spirit they were all baptized into one body, viz. that they were joined to the church by baptism; of whom it is said, I Cor. 11:2, that they kept the ordinances as they were delivered to them.

The Church at Rome

 

Seventhly, of the Church of Rome, it is written, Rom. 6:3, Know ye not that so many of us as were baptized into Jesus Christ, were baptized into His death? Therefore, we are buried with him in baptism into his death.

The Church at Galatia

 

Eighthly, of the Churches at Galatia, Gal. 3:26, 27, for ye are all the Children of God by faith in Christ Jesus, for as many of you as have been baptized into Christ, have put on Christ.

The Church at Ephesus

 

And lastly, of the Church at Ephesus, it is recorded, Acts 19:1-3; that Paul having past through the upper coasts, came to Ephesus, and finding disciples, said unto them, have you received the Spirit since you believed? And they said, no, &c. and he said, unto what then were you baptized?

By all which Scriptures is manifestly appeareth, that the New Testament Churches were formed only of Baptized Believers, wherein we neither fine one ignorant babe, nor one unbaptized person as a member. And that Infants have as little right to be admitted into the Church, and esteemed members thereof, or to partake of the Spiritual Ordinances therein, as they have to that initiating ordinance, baptism. It may further appear, if you do but consider, how incongruous it is to reason and sense to imagine, that little children are any way concerned as church-members, either in the dedications of the Epistles sent to he Churches, or in the Epistles themselves.

First, in the dedications and directions of the Epistles, as first, that to the Church of Rome, Rom. 1:7,8, directed to the beloved of God, called to be saints, and whose faith was spoken of through the whole world; but can that be said of any infants?

Secondly, those epistles to the Corinthians, are they not also directed, I Cor. 1:2, to those who are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord and theirs, enriched with all utterance, and knowledge, etc., But what ignorant Babe could be concerned therein?

Thirdly, that Epistle written to the Church at Ephesus, Eph. 1, is it not to the faithful in Christ, the chosen, adopted abounding in Wisdom and Prudence? By what poor child could be intended thereby?

Fourthly, in the letter directed to the Church at Philippi, is it not to all the saints in Christ Jesus, who have had their fellowship in the Gospel from the first day till then? Phil 1:1, 5. But how can that be said of any Child?

Fifthly, those epistles inscribed to the Church at Thessalonica; were they not to such as did abound in Love, Faith, Hope, patience; that receives the Word in much affliction, and joy in the Holy Spirit,. I Thess 1: 2; Thess 1:3. But what patience, love or hope can be attributed to Children?

And, lastly, those seven Epistles written to the Asian Churches, Rev. 2 and 3 wherein several graces are commended, and sins reproved and threatened, and every one that had an Ear commanded to hear what the Spirit said to these Churches. But how could there be one child concerned therein?

The Church of England

 

The Church of England in their Nineteenth Article, do acknowledge that the visible Church is a number of Christians by profession.

Dr. Owen, in his Catechism about new testament worship, page 89 tells us that a Gospel church is a society of persons called out of the world, or their Natural worldly state, by the administration of the Word and Spirit, unto the obedience of the Faith, or the knowledge and worship of God in Christ, joined together in an Holy Band, or by special agreement, for the exercise of the communion of saints in the due observation of all the ordinances of the gospel, Rom. 1:5, 6; I Cor. 1:2; I Cor. 14:15; Heb. 3:1; James 1:18; Rev. 1:20; I Peter 2:5; Ephesians 2:21, 22, 23; 2 Cor. 6:16, 17.

And again, in page 106, as the apostles in their writings do ascribe unto all the churches, and the members of them, a participation in this effectual vocation, affirming that they are saints, called, sanctified, judged and accepted with God in Christ, (for which, he again cites the foregoing Scriptures) so many of the duties which are required of them in that relation and condition are such, as none can perform to the glory of God, their own benefit, and the edification of others, (the ends of all obedience) unless they are partakers of this effectual calling, I Cor. 10:16, 17; I Cor. 12:12; Eph. 4:16.

Mr. Baxter

 

Mr. Baxter in his 10^th argument to Mr. Blake has these words, very significant to our purpose, viz. Paul called all the baptized church of Corinth, justified, none that profess not a justified faith, are called justified, therefore none such should be baptized. The major is proved out of I Cor. 6:11, Ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus, and by the Spirit of our God. To which he adds, I confess it is sad, that good men should be so unfaithful to the truth, which is so precious, is not their own, which they should do nothing against, but all they can for it.

Secondly, as Children are not concerned in the Dedication of the Epistle, so neither are they as Church-Members in the Epistles themselves, as may appear by a few instances; to which you may abundantly add in your reading the Epistles.

The first we shall mention is that I Cor. 6:4, if then you have judgments of things pertaining to this life, set them to judge that are least esteemed in the Church. And that he means least esteemed for wisdom and judgment, the next verse explains. But infants of 8 or 10 days old can neither judge nor speak: therefore we must necessarily conclude, there were no such members in the Church of Corinth.

Another you have in I Cor. 10:16, 17; compared with 11:28, 29. The Cup of Blessing which we bless, is it not the communion of the blood of Christ? And the bread which we break, is it not the communion of the Body of Christ? For we being many are one Bread, and whosoever does eat and drink unworthily, shall be guilty of the body and blood of the Lord, and eateth and drinketh damnation to himself; not discerning the Lord’s Body &c. But poor ignorant Babes without understanding, cannot visibly either examine themselves, or have the least discerning of the Lord’s Body, whether considered as symbolically or mystically represented in that Ordinance. Therefore were none to be found in the Church at Corinth, nor in any other Gospel church, as Dr. Owen said very well.

Dr. Owen

 

Dr. Owen, page 103, as God has appointed saints to be the seat and subject of all His Ordinances, having granted the rights of them to them alone, I Tim. 3:15, instructing them with the exercise of this authority which he puts forth in the rule of His disciples in this world, He has also appointed the most holy institution of His Supper to denote and express that Union and Communion, which the Members of each of these Churches have by His Ordinance among themselves, I Cor. 10:16, 17. The cup of blessing which we bless, is it not the Communion of the Blood of Christ? The bread which we break, is it not the Communion of the Body of Christ? For we being many, are one bread and one body, for we are all partakers of that one bread.

How consonant (by the way) and agreeable both to rule, reason and righteousness, does it appear to be to admit men upon profession of faith, to both Ordinances, keeping thereby the right subjects, as well as the due order.

But how childishly ridiculous it was in those first inventors of Infant’s baptism for sin hundred years, so well to observe the order (viz. First to baptize, then to communicate) and yet so miserably to miss it in the Subjects, applying the Spiritual Ordinances to Ignorant Babes? And how much more badly in the Protestant Reformers, that so lamentably miss it both in the due Order, and right subjects also? Which the prelate and presbyter do in admitting Children to Baptism and membership, but not to the Supper? And the Independents more in point of order, in admitting them to baptism, but neither to membership, nor the Supper.

I Corinthians 12:25, 26.

 

A third observable Passage we have in I Cor. 12:25, 26; where the Apostle exhorts, that there be no schism in the Body, but that the Members should have the same care one for another. But how ridiculous would this be to be applied to a little Ignorant Infant?

I Thess. 5:2, 4, 5.

 

A fourth considerable Instance may be fetched from I Thess. 5:2,5., where the Apostle said, that they all knew perfectly, that the day of the Lord so comes, as a thief in the night. That he speaks of all, is evident, verse 4,5, in these words, but ye, brethren, are not in darkness, that, that day should overtake you, as a thief: Ye are all the Children of the Day, and of the light, &c.

But little Children that have no understanding, are no such Children of the Light, as to know perfectly, or in part the coming of the Day of God, for they know nothing at all of it: therefore no such infants were members of the Church at Thessalonica.

Hebrews 6:11, 12.

 

And fifthly, another convincing Passage we have in Hebrews 6:11, 12, where the Apostle thus exhorting: And we desire, that every one of you do show the same diligence to the full assurance of hope to the end, that ye be not slothful, but followers of them, who through faith and patience inherit the promises. But little Children can show no such diligence to the full assurance of hope to the end, neither can they show such diligence in following of them, who through Faith and Patience did inherit the promises. For they have no understanding in earthly things, how then can they understand Heavenly? John 3:12. Therefore, no such Babes were Church-Members in the Church of the Hebrews.

And as a further proof against Infant’s Church Membership, we may add some of the Characters Christ gives of His disciples, viz.

John 8:31, 32; then said Jesus to those Jews, who believed on him; if you continue in my word, then are you my disciples indeed, and you shall know the truth and the truth shall make you free. And John 13:34, 35; A new Commandment I give unto you; that you also love one another, by this shall all men know that you are my disciples. Again, John 15:8, herein is my Father glorified, that you bear much fruit, so shall you be my disciples. In addition, Luke 14:27, and whosoever does not bear his cross, and come after me, cannot be my disciple. And verse 33, so likewise, whosoever he be of you, that forsakes not all that he has, cannot be my disciple. However, how absurd would it be to apply any of these characters to little ignorant Infants?

Lastly, from that general exhortation, that Christ gives to all His disciples, Luke 21:36; Mark 13:37. Watch and pray always, that you may be accounted worthy to escape all these things, and to stand before the Son of Man. Moreover, what I say unto you, I say unto all, Watch. However, how ridiculous would it be to include a little Babe herein?

Which argument about Church Membership, we shall conclude with those full words of Dr. Owen so much to the purpose, P. 107. Viz.

From all which it appears, who are the subject matter of those Churches of Christ, as also the means whereby they come to be so, namely, the Administration of the Spirit and Word of Christ. As also by the Gifts and Graces of the Spirit given to them, to make sheep out of them meet for, and useful, that place, which he holds in such Churches, as the Apostle discourses at large, I Cor. 12:15, 15, 17, to 27, Col. 2:9, Eph. 4:16. It being manifest (saith he) that no ordinance of Christ is appointed to be observed by His disciples, no communication of Gifts of the Holy Spirit is promised to them, but with respect unto those Churches of His institution.

The Time When Baptism First Began.

 

In the fifteenth year of the Reign of Tiberias Caesar, Pontius Pilate being governor of Judea, and Herod Tetrarch of Galilee, and Annas and Caiaphas being the High Priests;.

Its Divine Original

 

The Word of God came unto John the Son of Zecharias, in the wilderness (where his Father dwelt) Luke 3:1-3; Luke 1:39; viz. By a Commission and direction to him from Heaven, to preach and baptize, John 1:33; Matthew 11:30, 31; and who in obedience thereto, (being the great Prophet that ever was born of a woman, Luke 7:28.) did in all the country about Jordan, Luke 3:3, preach the doctrine of Repentance (or Regeneration) Matthew 3:2, Mark 1:4, Luke 3: 11-14; and faith in Christ, the promised messiah, and His approaching Kingdom, Acts 19:4, Matthew 3:2; (whose fore-runner he was, to prepare His way, as foretold by the Prophet Isaiah, Luke 3:4-6.)

Where, How, Upon Whom, and Why Baptism was Administered

 

And then and there did he also baptize or dip in water the penitent Believers who flocked to his ministry from Jerusalem, and all the land of Judea, confessing their sins, Luke 3:16; Mark 1:8; Matthew 3:5,6. And upon no other terms did he admit to baptism, but upon fruits meet for repentance and amendment of life.

Who Are the Meet Subjects for Baptism

 

For when the Pharisees and Saducees, who were conceited of their own righteousness, that they stood in no need of repentance, Luke 18:9, came to his baptism without that due qualification of repentance, John refused them, that they rejected the Counsel of God against themselves, not being baptized with the Baptism of John, (viz. Upon the terms John offered it) Luke 7: 29,30, while the Publicans and others did justify God, being baptized by John, confessing their sins, Matthew 3:6. Moreover, this Ministration of John thus entered upon, is called the beginning of the Gospel-state, or Kingdom of Heaven, Mark 1:1,2, ect.

When, Where, and by Whom Christ Jesus was Baptized

 

While John was thus preaching and baptizing, Jesus Christ comes from Galilee to Jordan, Matthew 3:13, being about thirty years of age, Luke 3:23, to be baptized of him; which John (knowing him to be the Messiah) with modesty, in sense of his own unworthiness, forbade saying, I have need to be baptized of thee, and comest thou to me? (implying that Christ through His personal holiness, had no need of such an addition from him; but he much rather to receive some such benefit from him). But our Savior urging it as requisite and expedient to fulfill all Righteousness, viz., that it became him, who was to be our Example in all Obedience, and all His followers, so to conform to the Father’s appointment: Thereupon John consented, and dipped Him in water; who, when He was baptized, went up straightway out of the water, and addressed himself by Prayer unto the Father unto the Father, Luke 3:21. And while he was at Prayer, the Heavens were opened unto Him, and he (viz. John, John 1:33) saw the Spirit of God descending like a Dove, and lighting upon Him, and lo a voice from Heaven, saying, This is my Beloved Son, in whom I am well pleased, Matthew 3:13; Which was to be a further confirmation to John, that He was the Messiah.

The Many Disciples made during Christ’s Ministry

 

Jesus Christ, being now Qualified with all Prophetical Gifts at His baptism, does (after His temptation, Luke 4:1,) enter upon His Public Ministry, teaching in Galilee in their Synagogues, being glorified of all; Luke 4:14, 15. Who afterwards came into the Land of Judea with His disciples, and tarried there with them, and baptized, all men flocking to His Baptism, John 3:22, 26. Making and Baptizing now more Disciples than John, though (it is said) that he Himself baptized not, but His disciples, John 4:1,2.

Christ’s Enlarged Commission

 

Jesus Christ, after His resurrection, having received all power in heaven and earth, gives further direction to His Apostles about their Ministerial Work. That whereas neither John nor his ministration had extend further than the territories of Judea, and the Jewish Nation and Profession, as appears by his limitation of his first Missionaries, both the Twelve, and the Seventy, Matt. 10:5,6; Not to go into the way of the Gentiles, nor to enter into any of the Cities of the Samaritans, but to seek only the lost sheep of the House of Israel; does now extend and enlarge His commission for preaching and baptizing all the world over, viz. To the Gentiles as well as the Jews, that whoever of either did repent and believe, should now be baptized, and be entered into the Gospel Church, Matthew 28:18-20; Mark 16:15, 16.

The Apostles Baptized the Believing Jews and Gentiles

 

And, accordingly, in obedience hereto, the Apostles did practice throughout the whole world, receiving to Baptism those, that, after instruction, did process Faith in Christ, and bring forth fruits meet for Repentance; as appears from divers instances, both of Jews and Gentiles,

At Jerusalem

 

The three thousand Jews in Acts 2, who had their hands in crucifying of Christ; who upon their Repentance, gladly received the World, and were baptized, and added to the Church at Jerusalem, in the early day of Pentecost, upon Peter’s Sermon, Acts 2:37.

At Samaria

 

The Samaritans, who after they believed Philip’s preaching the things concerning the Kingdom of God, and the Name of Jesus Christ, were baptized, both men and women, Acts 8:12.

Upon the Way to Gaza

 

The Eunuch, upon Philip’s preaching to him, and the evidence that he gave, that he believed in Jesus Christ with all his heart, was baptized by Philip, going down with him into the water, Acts 8:35.

At Damacus

 

Paul, after his conversion and believing in Christ, was by the Lord’s special appointment, for with baptized by Ananias at Damacus, Acts 9.

At Caesarea

 

Cornelius and his Friends and Companions, upon their witnessing their faith in Jesus Christ, were baptized by Peter at Caesarea, Acts 10:47, 48.

At Philippi

 

Lydia and her household believing in the Lord, were baptized at Philippi by Paul, Acts 16:14. And the Jailer, in the same place, believing in the Lord, with all his house, were baptized by Paul and Silas, Acts 16:33, 34.

At Corinth

 

The Corinthians, hearing and believing, were baptized by Paul, Acts 18:18.

At Colossee

 

The Colossians were baptized in like manner, Col. 2:10-12.

At Rome

 

The Galatians believing in Christ, were baptized, Gal. 3:26,27.

At Ephesus

 

The Ephesians also, upon the profession of the Faith, were baptized; Acts 19:1-3.

Thus, we have gone though the History of Baptism as we find it recorded in the Scriptures.

(Editor’s Note: Please remember Mr. D’Anvers is quoting almost without interruptions, from many who believed in baptismal regeneration. This is not his position, but he is faithful to reproduce their quotes word for word. REP)

Human Antiquity for Believer’s Baptism

 

In the next place, we shall proceed to give an Account of some Human Authorities. Also, which we produce not for any Proof, but by way of illustration only. Because they may be of weight with some, and whereby it may be manifest, that not only Scripture-Authority, but even Antiquity itself (which has been so much boasted of) is altogether for Believer’s and not for Infant’s Baptism.

The Magdeburgenses

 

We shall begin with the account the Magdeburgenses do give us in their Excellent History, how they say the find the business of Baptism to stand in this first century.

The Subjects of Baptism

 

First, as to the subjects of Baptism, they tell us, that in this age they find they baptized only the adults or aged, whether Jews or gentiles, whereof they say we have Instances in the 2, 8, 10, 16 and 19 chapters of the Acts. But as to the baptizing of infants, they confess they read of no example. De infantibus baptizatis exempla non legunt, Magdeburg, Century I. L, 2; page 496 of the Edicts of Basil, in 7. Tomes.

The Administrators

 

Secondly, as to the administrators of baptism, they say they find that other ministers of the church, besides the apostles did baptized, which in after-ages came more especially to be fixed upon Bishops, though in case of necessity, not only lay-men but women also, were admitted to administer that ordinance.

The Place

 

Thirdly, as to the place of baptism, they find it was an occasion offered, where Rivers and Fountains, and other conveniences for baptizing, were; and which was done as well privately, where only two persons, Philip and the Eunuch were, as in a great congregation, Acts 2.

Neither do they find, as they say, that the Water was in this Age first consecrated before Baptism, which was so much Ceremony was after enjoined to be in Fonts and Baptisteries fixed in the Temples.

The Time

 

Fourthly, as to the Time, when it was to be done; they say, they find it to be at any fit season, no certain Day or Feast, being either by Christ or His Apostles appropriated thereto, as after it was to Easter and Whitsontide.

The Manner

 

Fifthly, as to the manner of baptizing, it was by dipping or plunging in the water into the Name of the Father, Son and Holy Spirit; which was (they say) so agreeable not only to the sense of the Word, which signifies immersion in water, but to the allegory of Death, Burial and Resurrection, to which the Apostle so properly alludes, Rom. 6; Col. 2. As also to the many places where it is used for the washing away of sin; as I Peter 3; Hebrews 2:10; Eph. 5 and Titus 3. And in the 22 of the Acts where they observe that Ananias commands Paul to be baptized, and to wash away his sins; which said Custom of Dipping the whole body in water, was changed into sprinkling a little water in the face.

The Ceremonies

 

Sixthly, as to the Ceremonies, they tell us the parties baptized did freely come and offer themselves, professing their Faith, though not in any formal way of Confession, which after was enjoined and that without any Gossips or Sureties, to confess or undertake for them, which after was required both for the Adults as for the Infant. Neither were there any giving of Names in Baptizing, no exorcisms, chrisms, or anointings; no consignations, albes, salts, spittle; no gifts given or received, no confirmation or bishoping, no giving of meats, Milk or honey; all which were after introduced and enjoined, as you will hear, Magdeburg. Cent. 1. L. 2, ch. 6, page 496, 497.

Clemens

 

Clemens asserts who are the right subjects of baptism, and in what order they ought, after due examination and instructions, to be baptized, as said

Jacob Merningus and his History of Baptism and The Dutch Martyrology

Jacob Merningus in his history of Baptism, p. 2, upon 2 cent. Page 209, out of Clemens, 3 Epistle. Also Dutch Martyrology.

Ignatius

 

Ignatius, in his Discourses about Baptism, asserts, that it ought to be accompanied with Faith, Love and Patience after preaching, as you will find in his Letters to Polycarp, Tralienses, and in his Letters to them of Philadelphia, for which see:

H. Montanus and Jacob Du Bois

 

H, Montanus, page 45, and Jacob Du Bois, page 16-22 and the Dutch Martyrology called The Bloody Theater, Century 1.

Auxibins

 

Auxibins was baptized upon Confession of Faith., by the apostle Mark, as Jacob Merningus, page 578, out of Metaphrastes, by D. Vicecomes, L. I. Ch. 4, and in the life of Auxibins.

Waldenses and Albigenses by D. Balthazar Lidins

 

The Waldenses and Albigenses did in this age profess and practice the baptizing of Believers, D. Balthazar Lidins, in his Treatise of the Church, p. 2, col. 2 out of Renarius.

The Ancient Britains

 

The ancient Britains, who practiced the baptizing of believers, did by Evangelists sent from the Apostles themselves, receive the gospel under Tiberius the Emperor, as said Gildas, in his Book, called De Victoria Aurelii Ambrosii.

As to baptism in the second century, they say, Cent. 2, c. 6, p. 109, that it doth not appear by any approved authors that there was any mutation or variation from the former. And in confirmation thereof quote what Justin Martyr saith in his second Apology to Ant. Pius, the Emperor. Which, because it is so considerable an instance, I shall give it you at large as I find it in the Apology itself in the words that Mr. Baxter himself hath rendered it in his Saints Rest, c. 8, sect. 5:

Justin Martyr

 

I will declare unto you how we offer up ourselves to God after that we are renewed through Christ. Those amongst us that are instructed in the faith and believe that which we teach them is true, being willing to lice according to the same. We do admonish to fast and pray for forgiveness of sins and we also fast and pray with them. And when they are brought by us into the water and there as we were new born, are they also by new birth renewed and then in calling upon God the Father, the Lord Jesus Christ and the Holy Spirit, they are washed in water. Then we bring the person thus washed and instructed to the brethren (as they are called) where the assemblies are that we may pray both for ourselves and the new illuminated person that we may be found by true doctrine and by good works worthy observers and keepers of the commandments and that we may attain eternal life and salvation. Then bread and wine being brought to the chief Brother (so they call the chief Minister), he taketh if and offereth praise and thanksgiving to the Father by the name of the Son and Holy Spirit. And so a while he celebrateth thanksgiving. After prayers and thanksgiving, the whole assembly saith Amen.

This food we call the Eucharist to which no man is admitted, but only he that believeth the truth of the doctrine, being washed in the laver of regeneration for remission of sins and that so liveth as Christ hath taught. And this, saith Mr. Baxter, is, you see, no new way.

This Justin Martyr is believed to have been converted to Christ within thirty years after the apostle John when it is credible also very many were living who had been frequent auditors of the Apostle who was beheaded under Verus the Emperor.

Now they that shall consider this description he makes of Christian baptism and the manner that Christians were admitted after it into the Churches of Christ in those days, can hardly, I presume, pick out any good warranty for infants church membership or baptism out of the same.

Dionysius Alexandrinus

 

Dionysius Alexandrinus in his Fifth Book of Baptism, writing to Sextus Bishop of Rome testifies that it was their custom to baptize upon profession of faith and that one who had been baptized by heretics not upon profession of faith did desire to be so baptized, accounting his former for no baptism. Eusebius Pamphilius, Eccl. Hist. Edit. 1588, Lib. 7, ch. 8 out of Dionysius. Also Dutch Martyrol, Cent 2.

Clemens Alexandrinus

 

Clemens Alexandrinus wrote largely for baptism accompanying faith and repentance, not at all mentioning that of infants. Saying, that the baptized ought to be children in malice, but not in understanding even such children who, as the children of God, have put off the old man and the garment of wickedness and have put on the new man. Jac. Merningus, Hist. Bap. Part 2, p. 213, 214

Walafrid Strabo

 

Walafrid Strabo saith that no children, but aged, understanding persons were, upon profession of faith, baptized this age. Walafrid Strabo, in Eccl. Hist. C. 26, Vicecom. L. 1, ch. 30.

In this third Century, they say as to the Rites of Baptism in the Asiatic Churches they have no testimony as to any alteration, but concerning the African Churches, they give some account and of so great corruptions creeping into the Church respecting this Ordinance of Baptism at least in opinion (though as to practice, they say they cannot give any particular instance) both as to subject, time, manner and ceremonies. Cent 3, c. 6, p. 123-125

Tertullian

 

They tell us that Tertullian in his Book De Baptismo opposeth himself (by several arguments at large) to some that asserted infants baptism, affirming that the adults were the only proper subjects of baptism because, saith he, fasting , confession of sins, prayer, profession, renouncing the Devil and his works, is required from the baptized. And further, Tertullian in his book of Repentance, c. 6, that we are not baptized because we should cease from sin, but because we have ceased from sin and are purified in heart, referring the opposers of Christian baptism to the practice of the Churches of Corinth, Phillipi, Thessalonica, Ephesus and Rome, etc. Mentioned by Jacob du Bois in his Assurance, printed 1648, p. 27, 24.

Origen

 

Origen saith, they are rightly baptized who are washed unto salvation, but so was not Simon Magus. He that is baptized unto salvation receives the water and the Holy Ghost which Simon did not, but water only. Hom. 6, upon Eze., c. 16, v. 4. Montanus p. 36, 37. And further, in his Commentary upon Rom. 6, saith, that such baptism as was accompanied with the crucifying of the flesh and rising again to newness of life was the approved baptism. How Origen’s writings were injured by Ruffinus and made to speak for infants baptism contrary to truth appears by Erasmus upon the Life of Origen, printed before his works as Jacob Merringus, p. 283, 291 and Montanus, p. 29-35, 42, 43. Whereof more hereafter.

Mr. Baxter

 

Mr. Baxter is pleased to give us this further account of baptism in this Age in his Saints’ Rest, part 1, c. 8, Sect. 5, in these words: That Tertullian, Origen and Cyprian who lived, saith he, in the second and third centuries do all of them affirm that in the primitive times, none were baptized without an express covenanting wherein they renounced the world, flesh and Devil and engaged themselves to Christ and promised to obey Him. And again, he is pleased to tell us in his defense of the Principles of Love, p. 7, in these words: That he knew that in the days of Tertullian, Nazianzen and Austin, men had liberty to be baptized or to bring their children when, and at what age they pleased, and that none were forced to go against their consciences therein. And that he knew not that our rule of religion is changed or that we are grown any wiser or better than they.

Eusebius

 

Eusebius Lib 6, Hist. Eccl. saith that Origen was appointed by Demetrius to be at Alexandria a Catechist, that is, teacher of those that were disciples and scholars in the faith. Which office before his time after the apostles Plautius and Clemens did execute, whose disciples, he saith, were Plutarch, Serenus, Heraclus and Heron. And that a woman, after she was baptized with water, was, as a Martyr, put to death and baptized with fire for Christ’s sake. After Origen, Heracles and after him Dionysius taught in the said School of Alexandria, those that were to be instructed in the faith before baptism. And again, in Lib 7, ch. 8, there was with us a brother which believed, who being present among those that were to be baptized and heard how they were questioned and how they answered, came weeping to me and desired of me to be cleansed and washed by Christian baptism.

Cyril

 

Cyril exhorts his auditors that they would not go to baptism as the guest in the gospel who had not on the wedding garment, but having their sins first washed away by repentance, they might be found worthy at the marriage of the Lamb. Cyril in Catach. 2, Mystog. Bap. Histor., p. 318.

Justinus

 

Justinus, after he had instructed Virianus, Marcalinus and Justinus, three learned men in the faith, baptized them. Twisk, Chron. Lib. 3, p. 68. D. Martyrol, Cent. 3. Pancratius, after he had been instructed in the faith, was baptized at fifteen years old. Twisk, p. 71. D. Martyrol Cent. 3. Pontus, the son of a Christian man, was after his instruction in the faith, baptized by Pontianus. Twisk, p. 73 Nemius, with many others that were instructed in the faith, after the keeping of a fast, were baptized at Rome. Twisk, p. 75.

In this Age, they tell us that it was the universal practice to baptize the adult upon profession of faith and for which they give us several authorities out of the learned fathers and Councils at that time. Some whereof you have as followeth:

Athanasius

 

Athanasius contra Ariano: Our Savior, saith he, did not slightly command us to baptize. For, first of all, He said TEACH, and then BAPTIZE that true faith might come by teaching and baptism perfected by faith.

Hilary

 

Hilary, Lib. 2, de Trinitate: The Lord hath commanded to baptize into the name of the Father, the Son and the Holy Ghost, that is, upon confession of the beginner, the only begotten and him that was given. And farther, the said Hilary prayeth thus to God: O living Lord, preserve my faith and the testimony of my conscience so that I may always keep what I have confessed in the sacrament of my regeneration when I was baptized in the name of the Father, the Son and the Holy Spirit. Namely, that I may worship Thee, O God our Father, with thy Son and stir up the Holy Spirit in me which preceedeth or goeth out from Thee.

And again saith: That all the Eastern Churches did only baptize the adult.

Basil

 

Basil contra Eunimium, lib. 3: Must the faithful be sealed with baptism? Faith must needs precede and go before. And in his exhortation to baptism, saith: That none were to be baptized but the catechumens and those that were duly instructed in the faith.

Gregory Nazianzen

 

Gregory Nazianzen in his third Oration saith: That the baptized used in the first place to confess their sins and to renounce the Devil and all his works before many witnesses. And again, That none were baptized of old, but they that did so confess their sins and how dangerous it was headily and without due preparation to partake thereof. He therefore adviseth That the baptism of infants he deferred till they would give an account of their faith, as Dr. Taylor, p. 239.

Ambrose

 

Ambrose saith in his third book De Sacramentis, c. 2: That the baptized did not only make confession of his faith, but was to desire the same. And in his second book De Spiritu Sancto: In our sacrament, saith he, there are three questions propounded and three confessions made. Without which none can be washed.

Arnobius

 

Arnobius, in Psa. 146: Thou art not first (saith he) baptized and then beginnest first to affect and embrace the faith, but when thou art to be baptized thou signifiest unto the Priest what thy desire is and makest thy confession with thy mouth.

Jerome

 

Jerom upon Matthew saith: The Lord commanded his Apostles that they should first instruct and teach all nations and afterwards should baptize those that were instructed in the mysteries of the faith. For it cannot be, saith he, that the body should receive that sacrament of baptism till the soul have before received the true faith. Jerom saith: That in the Eastern Churches, the adults were only baptized in his Epist. Against the errors of John of Jerusalem. And again in his epistle to Pamachius, saith: That they are to be admitted to baptism to whom it doth properly belong-those only who have been instructed in the faith.

Athanasius

 

Athanasius defends baptism after profession to be according to Christ’s command against those that pretended it might be administered before profession: For, saith he, our Savior hath not simply commanded to baptize, but first said teach, then baptize because true faith proceeds from teaching and baptism then rightly follows faith. In his third Sermon against the Arians. As Merning. Part 2, cent 4, p. 370. And the said Merning. Saith, p. 360, that the book called Questions About the Holy Scriptures, fathered upon Athanasius, speaking contrary hereto, is false and spurious. And so saith Montanus also, p. 69.

Victorinus

 

Marius Victorinus against the Arians in his third book, saith: That every believer that is baptized upon profession of faith receives the Holy Spirit and is made more holy thereby. Merning. P. 305.

Ephrim Syrus

 

Ephrim Syrus relates that: in his time, it was the manner or custom, when anyone was baptized, to declare they did forsake the Devil and all his works-adultery, uncleanness, lying, stealing, etc. And that the baptized used to confess their sins. In his third Oration of Baptism. And again, in his book of Repentance, saith: that the baptized did confess their sins and testified their faith before many witnesses. As Meringus, p. 328, 336.

Epiphanius

 

Epiphanius, after Bishop of Cyprus, was, with his sister, baptized upon profession of faith by Stephen and did immediately receive the Lord’s supper with 108 persons of the Church. As Vice-comes out of Metaphrastus, l. 1, c. 30, Epiphan. Epiphanius did afterwards himself assert for doctrine that none ought to be baptized without some god assurance for the same and a confession of faith. Mering. P. 366

In the fourth Council of Carthage is was determined that whoever was to be baptized should give in his name and that then after due examinations and preparations, baptism was to be administered. Magd. Cent. 4, c. 6, p. 417.

Council of Laodicea

 

In the Council of Laodicea, in their 46^th Canon, it was determined that the baptized should rehearse the Articles of the Creed. Magd, Cent. 4, p. 418

Council of Neocesaria

 

In the 6^th Canon of the Council of Neocesaria, it is said that confession and free choice was necessary to baptism. Magd., Cent. 4, p. 616. Grotius in his Annot. Upon Mat. 19 saith: the Canon of the Synod of Neocesaria held in the year 315, determined that a woman with child might be baptized because the baptism reached not the fruit of the womb because in the confession made in baptism, each one’s free choice is shown. From which Canon, saith he, Balsamon and Zonaras do infer that an infant cannot be baptized because it hath no power to confess or choose the divine baptism. Dr. Taylor upon mentioning this Canon, p. 238, saith: It speaks reason and it intimates a practice which was absolutely universal in the Church of interrogating the catechumeni concerning the Articles of their Creed which is one argument that either they did not admit infants to baptism, or that they did prevericate egregiously in asking questions of them who themselves knew were not capable of giving answers.

And in farther assurance and confirmation of this great truth, you have most remarkable instances of several of the most eminent persons of this Century that were not baptized till aged though the offspring of believing parents-Basil, Gregory, Nazianzen, Ambrose, Chrysostom, Jerom, Austin, Constantine, Theodosius, etc. And for proof whereof, take the following authorities:

Basil Baptized Aged

 

Osiander, Cent. 4, l. 3, c. 42, p. 371, saith: That Basil of Caesarea, the son of Basil Bishop of Nicene, and his wife, Eumele, whose grandfather was a martyr under the persecution of Maximinius, was tenderly educated like a second Timothy under his gracious mother, became a learned man and a great preacher and after baptized in Jordan by Maximinus the Bishop, as he saith, is declared by Vincentinus in speculo.

And for which story he also quotes Socrates, l. 4, c. 26, Sezom. L. 6, c. 34. Magd. Cent. 4, c. 10, p. 939.

Gregory Nazianzen Baptized after 20 years old

 

Osiander, Cent. 4, l. 3, c. 43, p. 380, tells us: That Gregory Nazianzen was the son of Gregory Bishop of Nazianzen by his wife Nonna, a very pious holy woman and instructed this her son, as Hannah of old did Samuel, who in the 20^th year of his age was baptized.

Constantine Baptized Aged

 

Hugo Grotius, Annot. In Mat 19: 14 saith: It was no small evidence that baptism of infants many hundred years was not ordinary in the Greek Church because not only Constantine the Great, the son of Helena, a zealous Christian, was not baptized till aged, but also Gregory Nazianzen who was the son of a Christian Bishop and brought up long by him, was not baptized till he came to 20 years as is, saith he, related in his life.

Ambrose Baptized after Bishop of Milan

 

Paulinus in vita Ambrosii, saith: that Ambrose, born of Christian parents, his father’s name was Ambrose and his mother’s Marcelina, remained instructed in the faith, unbaptized, till he was chosen Bishop of Milan at which time he received baptism.

Chrysostom Baptized at 21

 

Hugo Grotius farther upon Mat. 19 tell us: that Chrysostom was born of Christian parents and educated by Miletus a Bishop, was not baptized till past age 21 years, who adds further that many of the Greeks in every age unto this day do keep the custom of deferring the baptism of little ones till they could themselves make a confession of their faith.

Jerom Baptized in his 30^th Year

 

Erasmus in Vita Hieronymi testifies: That Jerom, born in the City of Strydon of Christian parents, and brought up in the Christian religion, was baptized at Rome in the 30^th year of his age.

Austin Baptized about the 30^th Year of his Age

 

Walafridus Strabo, who lived about 840, in his book De Reb. Eccl. chap 26, saith: That in the first times, the grace of baptism was wont to be given to them only who were come to that integrity of mind and body that they could know and understand what profit was to be gotten by baptism, what was to be confessed and believed, what lastly was to be observed by them that are new-born in Christ. And confirms it by Austin’s own confession of himself continuing a Catechumenus, long before baptized, but afterwards Christians understanding original sin, and lest their children should perish without any means of grace, had them, he saith, baptized by the Decrees of the Council of Africa. And then adds how Godfathers and Godmothers were invented and the superstitious and impious consequent of it, etc.

Nauclerus Generat. 14, Anno 391 saith: Austin the son of the virtuous Monica, being instructed in the faith, was baptized when he was about 30 years of age. Vossius’ De Baptismo, p. 106, saith: That Nectarius was made Bishop of Constantinople before he was baptized.

Theodosius Baptized Aged

 

Historia Tripartita, l. 1 affirmeth: That Theodosius the Emperor, born in Spain, his parents being both Christians, was even from his youth instructed and educated in the faith, who, falling sick at Thessalonica, was by Achalio baptized and thereupon recovered of his sickness.

Monsieur Daille

 

Monsieur Daille, the learned Frenchman, a great searcher into antiquity, in his book called The Use of the Fathers, saith: In ancient times, they often deferred the baptism of infants as appeareth by the History of Constantine the Great, Constantinus, Theodsius, Valentinian, Gracian and in St. Ambrose and also by the orations of Greg. Nazianzen and St. Basil on this subject. And some of the fathers have been of the opinion that it is fit it should be deferred, but whence it is, saith he, that the very mentioning hereof is scarce to be endured at this day? Lib. 2, p. 149

Dr. Field

 

Dr. Field, on the Church, p. 729, saith: That very many that were born of Christian parents, beside those that were converted from paganism, put off their baptism for a long time, insomuch that many were made Bishops before they were baptized.

Beatus Rhenanus

 

Beatus Rhenanus, in Annot. Sup. Tert. Saith: That the old custom was that those that were come to their full growth, were baptized with the bath of regeneration which custom, saith he, was observed till the time of Charles the Great and Lodowick, Emperors, as by the statutes by them established appeared, etc.

Mr. Den

 

Mr. Den, besides the former instances of the children of Christian parents not baptized till aged, adds: Pancratius, Pontius, Nazarius, Tecla, Luigerus and Erasma Tusca, Monica Austin’s mother and the three sons of Leonilla.

Dr. Jer. Taylor

 

Dr. Jer. Taylor in his Lib. Proph. P. 239 affirms out of an antiquity: that the parents of Austin, Jerom and Ambrose, although Christians, did not baptize their children till they were thirty years of age and that it will be very considerable in the example and of great efficacy for destroying the supposed necessity of derivation of infants baptism from the Apostles.

Dr. Barlow’s Letter

 

Dr. Barlow, now Dr. Of the Chair at Oxford, a person of great learning and eminency, hath these words in a Letter I have seen in print: I do believe and know that there is neither precept nor example in scripture for Pedobaptism, nor any just evidence for it for above 200 years after Christ. That Tertullian condemns it as an unwarranted custom and Nazianzen, a good while after him, dislikes it too. Sure I am that in the primitive times they were catechumeni, then illuminati or baptizari and that not only pagans and children of pagans converted, but children of Christian parents. The truth is, I do believe Paedobaptism how, or by whom, I know not, came into the world in the second Century and in the third and fourth began to be practiced, though not generally, and defended as lawful from the text grossly misunderstood John 3: 5. Upon the like gross mistake of John 6: 53 they did for many Centuries, both in the Greek and Latin Church, communicate infants and give them the Lord’s supper. And I do confess, they might do both as well as either. But although they baptized some infants and thought it lawful so to do, yet Austin was the first that ever said it was necessary. And farther saith:

I have read what my learned and worthy friends Dr. Hamond, Mr. Baxter and others say in defense of it and I confess I wonder not a little that men of such great parts should say so much to so little purpose. For I have not as yet seen any thing like an argument for it. Thus far Dr. Barlow.

Believers baptism was asserted in this Age and the grounds thereof by many of the learned witnesses whereof you have the following instances:

Chrysostom

 

Chrysostom saith: That the time of grace or conversion was the only fit time for baptism, which, he saith, was the season in which the three-thousand in Acts 2 and others afterwards were baptized. And again, In Baptism, the principle thing to be looked after is the Spirit by which the water is made effectual. For, saith he, in the apostles’ time the baptism of water and the baptism of the Spirit were different things and done at different times. Magd. Cent. 5, p. 363. And again, As Isaac was brought forth by the word of promise, so must we be born by the word of God which only makes baptism powerful and effectual, p. 364.

Austin

 

Austin himself, in his book De Fide & bon. Oper. Cap. 6, saith: That none without due examination, both as to doctrine and conversation, ought to be admitted to baptism. Cent 5, p. 654. And again: That no ignorant or scandalous person ought by any means, without due instruction and fruits of repentance, to be admitted to baptism. P. 654, 655. Austin’s Creed and Chrysostom’s Creed also were calculated for the Catechumeni for their better instruction before baptism. P. 655. The names and qualities of several adult persons that were baptized in this Age are inserted, p. 655.

Synesius

 

Synesius Syrenenius was baptized upon profession of faith by Theophilus and then made Bishop of Tolomens. Twisk Chron. P. 402. Dutch Matyrol, cent. 4. Cyrillus Alexandrinus, lib. 7, Contra Julianum, saith: When we lay aside the darkness of our mind and leave the devices of Satan and wholly quit his service, we declare thereby our faith and meetness for baptism. Dutch Martyrol, cent 4.

Faustus Regiensis, Etc.

 

Faustus Regiensis, a Bishop of France, taught in this Age that the will and desire of the party that comes to baptism is necessarily required. Merning. P. 425. Evarius saith: That they that have been instructed and enlightened in the word of God were the proper subjects of baptism. Mering. P. 421. Fulgentius saith: That none can be saved but the penitent converts who after faith receive baptism. Vicecomes, lib. 3, c. 3, Ex Fulgentio.

In this Age, the adult, upon profession of faith, were baptized.

Gregory

 

Gregory, l. 4, c. 26, saith: That a sermon was used to be preached to those that were to be baptized. And that the pomps of the Devil were used to be renounced before baptism. And that the hearts of believers are through grace cleansed thereby. In Baptism, the elect receive the gift of the Spirit whereby also their understandings are enlightened in the scriptures and that by faith in baptism all sins are relaxed. Cent. 6, p. 226, 227.

Cassiodorus

 

Cassiodorus calls baptism the divine fountain wherein the faithful have the new creature brought forth. Cent. 6, p. 226. Olympiedorus saith: Our spiritual life is one and the same effected with our spiritual death. For they who are born are buried with Christ in Baptism. P. 226

The Council of Agathen

 

The Council of Agathen decreed that the Articles of Faith be first preached to the persons to be baptized before their baptism. Vicecomes, out of The History of Baptism, p. 482.

The Bracaren’s Council in Spain decreed that no adult person, but such who had been well instructed and catechized and duly examined should be baptized. Cent. 7, p. 146. The sixth Council of Constance ordained that none should receive baptism without rehearsing the Creed and the Lord’s prayer. P. 146. The Council of Toletanus, in the fifth Chapter, saith, that by being dipped into water, we do, as it were, descend into hell, and by rising up out of the water, we do witness a resurrection. Paulinus baptized in the River Trent in England a great number both of men and women at noon day. Bead. L. 2, c. 16, cent. 7, p.145.

Egyptian Churches Follow Apostles Doctrine

 

In Egypt, the Christians departed from the practice of Rome in baptism placing it upon Apostolical Foundation: That faith should first be taught before baptism. Vicecomes, l. 2, c. 3.

Bede

 

Bede saith: that men were first to be instructed into the knowledge of the truth, then to be baptized as Christ hath taught because without faith it was impossible to please God. Cent 8, p. 220. And again: As the body is visibly cleansed by water, so the soul to the faithful is invisibly cleansed by baptism. And again: Only that kind of baptism where the Spirit of the Lord regenerates is effectual. P. 223. And again: If the word or water be wanting, it is no baptism. P. 218 and again upon John 3: all those that came to the apostles to be baptized were instructed and taught concerning the sacrament of baptism, then they received the holy administration thereof.

Haimo

 

Haimo in Postil. Upon Matt. 28: go and teach all Nations, baptizing them, etc. fol. 278. In this place, saith he, is set down a rule how to baptize, that is, that teaching should go before baptism. For he saith: Teach all nations, baptize them, for he that is to be baptized must be first instructed that he first learn to believe that which in baptism he shall receive. For as faith without works is dead, so works when they are not of faith are nothing worth.

Various Councils Decrees

 

The Council of Paris, in the time of Ludo. Pius, decreed, chapt. 6, that none be admitted to baptism, but those that were instructed in the mysteries of faith. In the Council of Laodicea, Tit. 46, it was decreed that those that will come to baptism ought first to be instructed in the faith and to make a confession thereof.

Rabanus, cap. 4, saith that the catechism which is the doctrine of faith, must go before baptism to the intent that he that is to be baptized may first learn the mysteries of faith. And farther he saith The Lord Christ anointed the eyes of him that was born blind with clay and spittle before he sent him to the water of Shiloah to signify that he that is to be baptized must first be instructed in the faith concerning the incarnation of Christ. When he doth believe, then he is to be admitted to baptism to the intent that he may know what the grace is which he receiveth in baptism and whom he afterwards in duty ought and is bound to serve.

Albinus, Damascenus and Raphanus

 

Albinus saith three things are visible in baptism: The Body, the Water and the administrator and three things are invisible, the soul, faith and the Spirit of God which being all joined by the word they are effectual in that sacrament. Cent 8, p. 144. Damascenus: We are buried with the Lord in Baptism as saith the Apostle. P. 220. Raphanus again saith that the adult were first to be instructed in the faith and duly examined before they were baptized. And that as Noah and his family were saved by wood and water, so the faithful are saved by baptism and the cross. Cent 8, p. 144

Remigius and Strabo

 

Remigius saith that faith is the principle thing in baptism for without it, it is impossible to please God. P. 145. Walafrid Strabo, who lived about 840, in his book De Reb. Eccl., c. 26, saith that in the first times, the grace of baptism was wont to be given to them only who were come to that integrity of mind and body that they could know and understand what profit was to be gotten by baptism, what is to be confessed and believed, what lastly is to be observed by them that are new born in Christ. and confirms it by Austin’s own confession of himself containing a Catechemenus long before baptism: But afterwards understanding original sin and lest their children should perish without any means of grace, had them, he saith, baptized according to the Council of Africa, etc.

Auslebertus saith that the faithful are born not of blood, but of God of the word of God preached and of the baptism of God duly administered by which sacraments, saith he, God’s children are begotten. Cent 10, p. 186. Smaragdo on Matt 28: First men are to taught in the faith, then after, to be baptized therein. For it is not enough that the body is baptized, but that the Soul first by faith receive the truth thereof. P. 187. Theophilact saith whoever are truly baptized into Christ, have put on Christ. P. 189

Anselm

 

Anselm said, that believers are baptized into the death of Christ, that believing His death, and conforming thereto may as dying with Him, live also with Him, Cent. 11, page 169

And again, The baptism of Christ is the washing in water into the word of life; take away either water or word, baptism ceases, page 116.

Again, Whosoever is baptized, has heaven opened to him, and knows God is there above, ready to receive him; which, as by the steps of a ladder, he must from his Baptism ascent to him; for as Solomon said, the way of life is above to the wise, p. 160, 170.

Algerus

 

Algerus said, As water extinguishes, cleanses, and whitens above other liquors; so in Baptismal Water fleshly lusts are quenched, sin, both original and actual, is washed away, and white Innocency thereby begotten; and so whilst the Image of the heavenly Father is reformed, the Sons of Adoption are begotten.

Buchardus

 

Buchardus Wormatiensis said, that repentance and faith must precede baptism, in his sixth book De Sacrament.

Ado Treverensis said, That faith and Repentance must go before baptism. Vicecom. 1, 3. C. 12.

Ivo

 

Ivo writes, that those who come to Baptism, ought first publicly to acknowledge their Faith.

Waldenses

 

It appears, that in this age the Baptism of believers was asserted and practiced by the Waldenses and Albigenses. Twisk Chron. Lib. 11, upon the year 100, page 423.

Bernigarius

 

The Learned Bernigarius and his followers were great asserters of Baptism after Faith. Thnanus in his Preface to his History. And that many of them did witness the same to blood. Abraham Melin, l. 1, fol. 395; col. 3 and Saxon Chron. Anno 1135; out of the Dutch Martyrol., upon cent. 11

Peter Bruis

 

Peter Bruis, a Learned man in Tholouse in France, and his followers not a few, were great asserters and practicers of baptism after faith and repentance. Dutch Martyrology, century 11, out of Cent. Magd., cent. 11, Where these doctrines are expressed at large.

Rupertus

 

Rupertus said, that they who do believe, and make confession thereof, are to be baptized, cent. 12, page 597. And again, in his fourth Book of Divine Offices, c. 18, said, that in former times the custom of the primitive churches was, that they administered not the Sacrament of Regeneration, but only at the Feast of Easter, and Pentecost; and all the Children of the Church, which throughout the whole year, through the Word were moved, when Easter came, gave up their Names, and were the following days, till Pentecost, instructed in the Rules of Faith, rehearsing the same, and by their Baptism, and dying thus with Christ, rose again with Him.

Bohemius

 

Johannes Bohemius, lib., 2, De Gent. Moribus, said; It was in times past, said he, the Custom to administer Baptism only to those who were instructed in the Faith, and seven times in the Week before Easter and Pentecost, Catechized: But, afterwards, when it was thought and adjudged needful to eternal life, to be baptized; it was ordained, that new-born children should be baptized, and Godfathers were appointed, who should make confession, and renounce the Devil on their behalf.

Rupertus

 

Rupertus again said, that many who are baptized with water, are not renewed in the spirit of their minds, have not put off the old man and his deeds, as if he was drowned in the Water, and the new man ready put on, in his third book upon the Second of John. And, again, That the visible baptism of water we may consider, but in which the virtue of Baptism does consist, we cannot, page. 598.

Peter Lumbard

 

Peter Lumbard said, That the reason why Baptism was instituted, was, that the mind might be changed, that the man, who by sin was made old, by grace might be renewed. And that Believers, who are baptized in the Faith, receive both the Sacraments, and the thing: but they who have not Faith, may receive the Sacrament, but not the thing intended in the Sacraments, p. 529.

Albertus Magnus

 

Albertus Magnus said, that the Laver of Regeneration is not proper, but to the Illuminated and Called, who can draw virtue from the Death and Resurrection of Christ, Cent. 13, page 413. And again, That baptism is Christ’s Seal, wherewith he seals believers; and that where Regeneration is, there the sanctifying power of the Spirit operates with the water, page 414.

Thomas Aquinas

 

Thomas Aquinas said, that in Baptism, God works inwardly, as He dispenses outwardly; there is not only a consignation of the Soul, but the Body; because the whole man, by Baptism is dedicated to God; for by Baptism we die to the life of sin, and begin to live a new life of grace, Page 424.

And, again, In baptism there is a fourfold purification, viz. By the Word, by the Spirit, by the Blood of Christ, and by Baptismal Grace, viz. Repentance, Faith and Mortification fetch from Christ’s Death, page 425.

Alexander, Bonaventure, Aegidins, and other learned men of this age, speak also after the same manner, in justification of Believer’s Baptism.

The Petro-Brusians and Henericans

 

The followers of Peter Bruis and Henricus, or old Waldenses, did very much increase about this time, in so much as there were very few in Province, Albi, Languedock, Gascoyne, who did not cleave to their Doctrine; although Pope John the third did violently oppose them. Twisk Chron. L. 13, page 528; Nich. Gill, Chron. Page 286; Guil. Merul. P. 798.

Waldenses Greatly Increase

 

That the Waldensian sect did so multiply in Italy and Lumbardy, that their Itinerate preachers (whereof they had many, whom they sent into most Countries) could, in their Travels from France to Milain, lodge every night at one of their Friend’s houses. Twisk Chron. L. 13, page 546; Hen. Boxborn, fol. 25.

That the Waldensian Doctrine did so increase that through Lumbardy it spread it self into Sicilia, as the Edicts of the Emperor Frederick the Second do make appear. Twisk Chron. 1, 13, page 605; Jo. Crispin., History fol. 314; Merul. Page 843.

Though the Magdeburgh. History reaches no further than the 13^th century, yet we do find out of very Authentic History that the Profession and practice of Believer’s Baptism did successively continue downwards through the rest of the Centuries.

The Waldenses

 

The Waldensian Faith did so spread in point of baptizing believers after faith, that it filled Poland, Lumbardy, Germany, and Holland therewith; as you will find in the Bible Patrum, tom. 15, page 300; Sleidan. Comment. Merning, upon century 14, page 737, and Montanus, page 86.

Dulcinus

 

One Dulcinus, and his followers were great asserters of this Doctrine. Twisk Chron. L. 14, page 646.

Many Friars

 

Pope John the 22nd, did accuse several Friars for their Apostasy from the Romish Faith, and cleaving to that of the Waldensian; Ab. Melin. Fol. 486. The Waldensian Faith was much spread in Poland and Bohemia, as appears by the Inquisitors of K. John. Flac. Iryricus. Catalog. Test. Verit, l. 16, Tit, de Waldensibus; Ja. Merning, page 609; and by the Bulls of Pope Urban, Bzov. Annals, anno 1365, Acts 8.

John Wickliff

 

Ab. Melinus does testify that John Wickliffe, does deny Baptism to be of force to take away Original Sin, (as the Popes had enjoined it). A Melin. Fol. 494.

John Huss

 

Twisk said, that Wickliff’s Doctrine did spread in Bohemia, by his Scholar, John Huss, and that it was agreeable with that of the Waldenses. Twisk Chron. L. 14, page 720 and Jo. Crispin, fol. 354. Ab Mel. P. 497.

The Turlupins or Waldenses

 

John Tylins, in his Chron. Said, in the year 1372, that the Sect called Turlupins or Waldenses did abound. Ab. Mel. P. 497.

Vignier

 

Vignier, the famous French Historian said, that the Sect of the Waldenses were in this age persecuted, and their books burnt by the Inquisitors of Paris, Vig. Eccles. History, an. 1373.

The Baltic Sea and Saxony

 

There is mention also made of them upon the Baltic Sea and in Saxony. Mat. Flac. Iler, Cat. Test. Verse l, 15, pate 18; Tit. De Waldensibus.

The Old Confession of Faith

 

Jacob Merningus said, That he had in his hand, in the German Tongue, a Confession of Faith of the Waldenses in Bohemia, asserting that in the beginning of Christianity there was no baptizing of Children; and that their forefathers practiced no such thing; as say they, Johannes Bohemius writes in his Second Book, De. Gent. Moribus. Merningus, History of Baptism, page 2, page 738.

The Bishop of Meyland

 

Carolus Bishop of Meyland, did exhort the Ministers under his charge, that first they should teach in the Faith, and that only upon Confession of Faith, and a good conversation, they should administer Baptism. Merging, page 740; Vicecom. L. 5, c. 45. Vicecomes does also testify that Barnabas, when he first baptized in Meyland, did it in running waters. Vicecom, l. 1, c. 4; Merning. Page 741.