Henry Danvers writes in this section: "In these Centuries [15th] were great Contests in Germany betwixt the Baptists or old Waldensian Sect, and those of the Spirituality, so called; which very much occasioned the spreading and increase of that Doctrine of baptizing Believers, more than ever before. p. 79.
Danvers further states: "But it may be Objected, That however you may improve many of these sayings of the Paedobaptists to justifie your way, and condemn theirs; yet they have another meaning, which will well enough reconcile such Principles to their practice of baptizing Infants, and whereof you will be found mistaken in the supposed advantage; for is it to be thought possible that such pious, wise, and learned men, should so positively contradict themselves, as you seem to make them do?
To which I answer, That whatever their meaning may be, yet their Words and Reasons appear substantial Arguments for the Baptists, and full and clear Evidence against themselves..." p. 85-6.
A Treatise of Baptism
By Henry Danvers, 1674
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CENTURY XII Rupertus saith, That they who do believe, and make confession thereof, are to be baptized, cent. 12. 597.
And again, in his fourth Book of Divine Offices, c. 18. saith, That in former times the Custom of the Primitive Churches was, that they administred [sic] 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 dayes, till Pentecost, instructed in the Rules of Faith, rehearshing [sic] the same, and by their Baptism, and dying thus with Christ, rose again with him.
Johannes Bohemius, lib. 2. Dem Gent. Moribus. It was in times past, saith he, the Custom to administer Baptism only to those, that were instructed in the Faith, and seven times in the week before Easter and Pentecost, Catechised: 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 again saith, That many who are baptized
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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 really put on, in his third Book upon the second of John.And again, That the visible Baptism of water we may confer, but that in which the virtue of Baptism doth consist, we cannot, p. 598.
Peter Lumbard saith, 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 Faith, receive both the Sacrament and the thing; but they who have not Faith, may receive the Sacrament, but not the thing intended in the Sacrament, p. 529.
Albert Mangus saith, That the Laver of Regeneration is not proper; but to the Illuminated and Called, who can draw virtue from the Death and and Resurection of Christ. Cent. 13. p. 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, p. 414.
And again, That Baptism works to Salvation in those that are Regenerate, but not in those that are not regenerate, p. 425.
Thomas Aquinas saith, That in Baptism, God works inwardly, as he dispenseth 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
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And again, In Baptism there is a fourfold purification, viz. by the Word, by the Spirit, by the Bloud of Christ, and by Baptismal Grace, viz. Repentance, Faith, and Mortification fetch from Christ's Death, p. 425.Alexander, Bonaventure, AEgidius, and other Learned men of this Age, spake also after the same manner, in justification of Believers Baptism.
The Followers of Peter Bruis and Henricus, or old Waldenses, did very much encrease [sic] about this time, insomuch as there were very few in Provence, Alby, Languedock, Gascoyne, that did not cleave to their Doctrine; although Pope Jo, the third did violently oppose them.
P. J. Twisk Chron. l. 13. p. 528. Nich. Gill, Chron. p. 286. Guil. Merul. p. 798.That the Waldensian Sect did so multiply in Italy and Lumbardy, that their Itinerant 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 Friends houses. P. J. Twisk Chron. l. 13. p. 546. Hen. Boxborn. Fol. 25.
That the Waldensian Doctrine did so encrease that through Lumbardy it spread it self into Sicilia, as the Edicts of the Emperor Frederick the Second do make appear.
P. J. Twisk Chron. l. 13. p. 605. Jo. Crispin, Hist. fol. 314. Merul. p. 843.
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CENTURY XIII Though the Madgeburg, History reach no further than the 13th Century; yet we do find out of very Authentick History, that the Profession and Practice of Believers Baptism did successfully continue downwards through the rest of the Centuries.
The Waldensian Faith did so spread in point of baptizing Beleivers after Faith, that it filled Poland, Lumbardy, Germany, and Holland therewith; as you will find in the Bib. Patrum, rom. 15. p. 300. Sleidan. Comment. Merning. upon cent. 14. p. 737. & Montanus. p. 86.
One Dulcinus, and his Followers were great Asserters of this Doctrine.
P. J. Twisk Chron. l. 14. p. 646.Pope Jo. The 22th, did accuse several Friars for their Apostasie from the Roman 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 Inquisition of K. John.
Flac. I__yricus. Catalog. Test. Verit. L. 16. Tit. De Waldensibus. Ja. Merning. p. 609. And by the Bulls of Pope Urban, Bzov. Annals, anno p. 305. Act. 8Ab. Melinus doth testifie, That John Wickliffe doth deny Baptism to be of force to take away Original Sin (as the Popes had enjoined it). A Melin. fol 494.
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Twisk saith, That Wickliffe's Doctrine did spread in Bohemia, by his Scholar, John Huss, and that it was agreeable with that of the Waldenses.
P. J. Twisk Chron. l. 14. p. 720. & Jo. Crispin. fol. 354. Ab. Mel. p. 497.John Tylius, In his Chron. saith, In the Turlu-year 1372, that the Sect. called Turlupins or Waldenses did abound. Ab. Mel. p. 497.
Vignier, the Famous French Historian, saith, That the Sect of Waldenses were in this Age persecuted, and their Books burnt by the Inquisitors of Paris. Vig. Eccles. Hist. An. 1373.
There is mention also made of them upon the Baltick Sea, and in Saxony. Mat. Flac. ny. _?__. Cat. Test. Ver. l. 15. p. 18. Tit. De. Waldensibus.
Jacob Merningus saith, That he had in his land, in the German Tongue, a Confession of faith of the Walsdenses in Bohemia, asserting, that in the beginning of Christianity, there was no baptizing of Children; and that their forefathers practised no such thing; as say they, Johannes Bohemius writes, in his Second Book, De Gent. Moribus.
Merningus, Hist of Baptism, part 2. p. 738.
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CENTURY XIV 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.
Merning. p. 740. Vicecom. l. 5. c. 45.Vicecomes doth also restifie [sic] That Barnabas, when he first baptized in Meyland, did it in running water.
Vicecom. l. 1. c. 4. Merning. p. 741.That Bohemia did abound with Anabaptists, so called in this Century; as Sebastis Frank, Chron. of Romish Heretick. p. 121.
The Confession of the Thaborites, delivered to Mr. Rekenzban, at Prague in Bohemia, 1431, doth, concerning the Point of Baptism, affirm, in these Words, viz. That we do from our hearts acknowledge, that the Sacrament of Baptism is a washing which is performed with water, which according to Christ's words, doth hold out the washing of the Soul from sin, according both to Christ's Precept and Practice: for in his Commission to his Disciples, Mat. 28. he saith, Go and teach, and baptize; whereof he had before given an example by his own practice, being baptized in Jordan.
Merning. Hist. of Baptism, p. 743, 744. B. Lyd, Wald. p. 10, 11.
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CENTURY XV In these Centuries were great Contests in Germany betwixt the Baptists or old Waldensian Sect, and those of the Spirituality, so called; which very much occasioned the spreading and increase of that Doctrine of baptizing Believers, more than ever before.
Merningus, p. 772.Twisk saith, That in the year 1507, the Waldenses were much spread in Hungary.
P. J. Twisk Chron. p. 930.The Waldenses, in the Confession of their Faith to Fran. I, King of France, in the year 1521, do assert the baptizing of Believers after Faith, renouncing that of Childrens-Baptism.
Montanus, Impress. 2. p. 90.Balthazar Lydias testifies, That in Thessalonica in Greece, were several Churches supposed to continue successively from the Apostles times, directly agreeing with the Faith of the Waldenses.
Balth. Lydias, in his third Treatise of the Waldenses. And Dutch Martyrol. l. 1, p. 4. out of a book called the Spectacles; by F. S.Merningus doth also testifie, That two persons were sent from the Churches in Thessalonica, to find some of the same Faith with themselves; and that coming into Switzerland, they were taken Prisoners, and put into the Castle of Passaw; who did testifie to many credible persons, That they had in their Custody the Original
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of Paul's Epistles, that he sent to them.
Merningus Hist. of Bapt. p. 739.Vicecomes doth assert out of Nicephorus, That they in Thessalonica, did Baptize after Profession of Faith.
CENTURY XVI Jacob de Roor, a Prisoner at Bridges in Fland. owned only that Baptism that Christ commanded after Teaching and Believing, and which the Apostles did also practice: And which, saith he, must needs be after believing; because it is for the burying of sin, the Bath of Regeneration, the Covenant of a Christian Life, to the putting on the body of Christ, and planting into the true Olive-Tree Christ Jesus, and for the right entrance into the spiritual Ark, whereof Christ Jesus is the builder.
Dutch Martyrol. p. 15. of l. 2. 1572.Ludovicus Vives saith, That they continued to baptize the Adult even in Italy, in his days, in his Comment upon August. l. 1. c. 26.
And Bellarmine himself, tells us, in his book De bon. Operib. l. 2. c. 17. That amongst the Lutherans the custom of baptizing the Catechumens, and absolving the Penitent at Easter, is abolished; whereas amongst the Catholicks, (but especially in the City of Rome) there is no year, wherein multitudes are not baptized; whereby a Relick and footstep of Truth may appear in Rome it self.
Grotius saith, That in every Age many of the Greeks, unto this day, keep the Custom of deferring the Baptism to little ones, till they could
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themselves make a Confession of their Faith; and the Armenians are confest by Heylin in his Microcos, p. 573. To defer Baptism of Children till they be of Grown years.Zwinglius, in his Book of Articles, Art. 18. In the old time, saith he, the Children were openly instructed; who, when they came to understanding, were called Catechumens, that is, such as are instructed in the Word of Salvation; and when they had imprinted the Faith in their hearts, and made confession thereof with their mouths, they were admitted to Baptism, and the Customs, saith he, of teaching, I wish it were in use in our time.
Luther, in times past it was thus, saith he, That the Sacrament of Baptism was administered to none, except it were to those that acknowledged and confessed their Faith, and knew how to rehearse the same.
Bullinger, in his House-Book, Serm. 48. upon these words, God hath not sent me to baptize, but preach the Gospel, saith, This must not lightly be understood, as if he were not sent to baptize at all; but that teaching should go before Baptism: for the Lord commanded his apostles both to preach, and also to administer the Sacraments, Mat. 28. 19, 20.
Erasmus, paraphraseth thus upon these words Mat. 28. 16, 20. When you have taught him the Word of God, if they then believe, and receive it, if they begin to repent themselves of their former life, and are ready and willing to embrace the Doctrine of the Gospel, then let them be baptized with Water in the Name of the Father, Son, and the Holy Ghost, that they may
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be marked with his Mark, and _?_ist be amongst the number of those which trust, that are through the merits of his death freed and washed from their sins, and received to be Children of God.Ludovicus Vives, in his Comment aforesaid, l. 1. c. 27. None, saith he, were baptized of old, but those that are of Age, who did not only understand what the Mystery of the Water meant, but desired the same, the perfect Image whereof we have yet in our Infant-Baptism; for it is ask'd of the Infant, Wilt thou be baptized? For whom the Surities answer, I will.
Melancton, upon I Cor. 11, in times past, saith he, those in the Church that had repented, then, were baptized, and was instead of an Absolution; wherefore Repentance must not be separate from Baptism. For Baptism is a Sacramental sign of Repentance.
Beza, upon I Cor. 7. 14. saith, That to permit all Children to be baptized, was unheard of in the primitive Church; whereas every one ought to be instructed in the Faith, before he was admitted to Baptism.
Bucer, In his Book entituled [sic], The Ground, Work, and Cause, saith, That in the Congregation of God, Confession of sins is always first, the which in times past, went before Baptism; for commonly Children were baptized when they came to their understanding; and that in the beginning of the Church, no man was baptized, and received into the congregation, but those that through hearing the Word, wholly gave over, and submitted themselves to Christ.
Chamier, Tom. 4. l. 5. c. 15. Ser. 9. saith, Who seeth not that the Custom of the Scrutiny
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[of] the baptized, was not in that time, when scarce the thousandth person was baptized before he came to age, and was diligently exercised in Catechism.Dr. Hamond, in his Cat. lib. 1. c. 3. p. 23. saith, That all men were instructed in the Fundamentals of Faith anciently, before they were permitted to be baptized.
Dr. Field, on the Church, p. 729. saith, That very many that were born of Christian Parents, besides those that were converted from Paganism, put off their Baptism for a long time; insomuch that many were made Bishops before they were baptized.
The Doctrine of the Church of England held forth in their publick Catechism, gives testimony to this Truth, where it is asserted, That Repentance whereby we steadfastly believe the Promises, are required in every one that is to be baptized, confessing also that Children can neither repent nor believe. Which, though they would salve, by saying, they do both by their Sureties; upon which Invention, they lay the stress of the whole: for if there be no warranty for Sureties in the Case, they have in these few words given up the Controversie. For they grant, That Faith and Repentance are requisite to qualifie to Baptism; and ingenuously acknowledge, that Children are not capable of either; but that they do repent and believe by their Sureties: which how consonant to Reason, Rule, and Righteousness, let all the upright judge; and concerning which Practice, take the judgment of Dr. Taylor, Bishop of Downe, p. 239. of his Lib. Of Proph.
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I know, saith he, God might if he would have appointed Godfathers to give answer in behalf of Children, and to be Fiduciors for them; but we cannot find any authority or ground that he hath, and if he had, that it is to be supposed he would have given them Commission to have transacted the solemnity with better Circumstances, and given Answers with more truth; for the Question is ask'd of believing in the present, and if the Godfathers answer in the name of the Child, I do believe, it is notorious, they speak false and ridiculous; for the Infant is not capable of believing; and if he were, he were also capable of dissenting; and how then do they know his mind? And therefore, saith he, Tertullian, and Gregory Nazianzen gave advice, that the Baptism of Infants should be deferred till they should give an account of their own Faith.How this Invention of Gossips came in, and by what Pope it was instituted, and how they were required in the Baptism of Bells and Churches, as well as Infants, you will hear farther in the other Historical Part. We shall now conclude this Chapter with that wonderful Testimony given by Mr. Baxter, in his 20th Argument to Mr. Blake, in these Words;
Here note (saith he) speaking of the Eunuch's not being admitted to Baptism, till he made a profession of his Faith, first, that Baptism as received, is the Seal of our Faith, (how much soever denied by Mr. Blake) as it is the Seal of God's Promise: Secondly, that the constant
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order is, That Baptism follows Faith; Thirdly, that it is no better than impious prophanation of it, if it go without Faith; That is first, if the Party seek it without the presence of Faith, secondly, if the Pastor administer it without the profession of Faith.Thus you see by plentiful Evidence, that the Lord hath not left himself without witness hereto, from men, and that in several Ages, not only before, but since the Antichristian darkness took place; but that which is most to be admired and adored in this Providence, is, that much of this blessed Testimony for Truth, hath proceeded from the Pens of some of its fiercest [?] adversaries, whereby the Wisdom and Power of God hath much appeared, who can __?__ only out of the mouths of Babes and Sucklings, but out of the very mouths of Enemies also, create and perfect his own praise; and make even their own tongues to fall upon themselves; for what is esteemed better evidence and testimony amongst men, than the Confession of Parties themselves?
But it may be Objected, That however you may improve many of these sayings of the Paedobaptists to justifie your way, and condemn theirs; yet they have another meaning, which will well enough reconcile such Principles to their practice of baptizing Infants, and whereof you will be found mistaken in the supposed advantage; for is it to be thought possible that such pious, wise, and learned men, should so
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positively contradict themselves, as you seem to make them do?To which I answer, That whatever their meaning may be, yet their Words and Reasons appear substantial Arguments for the Baptists, and full and clear Evidence against themselves; for is not the Commission it self fully owned, the Order if it, and Practice upon it, viz. That persons ought first to be taught in the Faith, before they are to be baptized into the same; and that none in the Apostles times, and for some Ages after, were otherwise baptized; and that it is ridiculous, yet prophane, for any otherwise to practice; and that there was neither Precept nor Example for the baptizing of Infants, who, as confest, are so uncapable either of themselves, or any for them, to answer the great ends thereof, but owned to be a practice taken up, and enjoyned several Ages after, as many of the fore-cited Paedobaptists, both Papists and Protestants, have confessed, and will fully and particularly appear in the next Part. And what is, or can be said more by the Baptists themselves, in confirmation of their Way and Practice.
Thus we have dispatched the First Part; and may it not now be recommended to the Conscience of the Impartial Unprejudiced Reader, whether this first Assertion [viz. That Believers Baptism is only to be esteemed Christ's Ordinance of Baptism] is
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not substantially made good, not only from clear and undeniable Scripture and Reason; but from most pregnant Authorities of Learned men, and most of the Parties themselves.
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