Wherein by an Historical Account of Infants-Baptism in its Rite and Establishment, viz., when, by whom, and to what ends instituted, it doth appear, that there was no Authentick Practice thereof for three hundred, nor any humane Authority enjoyning it till four hundred after Christ. Together with an account also of its growth, and how. And by what Lying Authorities it was; with many Superstitious Rites, founded upon Apostolcial Traditions with the impious and ridiculous Fooleries added to it in every Age.___________ From the Learned Authorities before given, we have gained thus much; That as there was no Precept in Scripture for the baptizing of Infants, so neither was there the least Practice to be found thereof in the Apostles dayes, as so ingenuously before confessed by the Magdeburgenses, Luther, Calvin, Erasmus, Rogers, &c.
Secondly, That the approved practice, and known Customs of the Primitive Church, was to baptize the Adult; as all Ages acknowledge, and only they (at least) for the first Ages, are so fully attested by Eusebius, Brutus Rhenanus,
Lud. Vives, Bullinger, Haimo, the Neocasarian Council, &c.Thirdly, That not only the Children of Pagans were, as the Catechumens, to be instructed and taught in the Faith, in order to their Baptism; but the Children of the Christians also; as those famous Instances given from the Fourth Century, by Field, Naucler, Daille, Grotius, Walafrid Strabo, Taylor and others.
Fourthly, the next thing we shall make appear is, That as there was no Scripture-Authority to enjoyn it, so there was no Humane-Authority to enforce it, till above 400 years after Christ; though to justifie that Injunction, Apostolical Tradition, to supply the want of Scripture-Institution, was pretended; whereof you have, by the way, this following account out of the three first Centuries.
CENTURY I The first and most ancient pretended Authority that hath been urged to prove Infants-Baptism to be an Apostolical Tradition, is that of Dionysius the Areopagite, Paul's Convert at Athens, who flourished, as is supposed, about the 70th year of this Century: Who (as the story tells us) after his Convers [sic] with Paul was sent by Clement, bishop of Rome, to preach the Gospel in the West, with Saturninus, Lucianus, Rusticus and others; and that his Lot was to go into France; where he preach'd, and wrought many Miracles and was afterwards martyred at Paris; And that he wrote a multitude of books, as enumerated
CENTURY II As a further proof of Infants-Baptism, and the several Rites annexed thereto, we have more Authorities fathered upon, and pretended to be fetcht from this Second Century; of which the Magdeburg. do give us this Account, viz.
First , the Responses fathered upon Justin Martyr; the 56th whereof, Propounds the different condition of those Children who die baptized and unbaptized. And in others, affirm that Gossips, Oyl, and Consignation, were then used in Baptism, which they renounce as spurious, upon many considerations, Cent. 2. p. 111.
Secondly, That of Pope Clement's appointing Oyl in his Baptism, and also, that he in his fourth Decretal Epistle affirms, that after Baptism there should be a Consignation, viz. a signing with the Sign of the Cross, and Confirmation, viz. a laying on of hands for the sevenfold Spirit.
A Third is that of Pope Hyginus, his appointment of Gossips or Surities, both in baptism and Consecration; which Decree of Pope Hyginus, we have word for word out of Gratian L. Osiander, Cent. 2. l. 2. c. 9. viz. In Catechism, Baptism, and Confirmation, let there be a Gossip, if necessity require.
A Fourth is tht of Pope Victor, who is said to confine the Catholick Celebration of Baptism to Easter, except some urgent necessity intervene; and that they should baptize in Fonts as well as Rivers.
A Fifth is that of Pope Pius (who was such about Justin's time) his Consecrating Baptisterions or Fonts to baptize in.But how feigned and fabulous these are, you have at large hereafter.
CENTURY III In this Century, we have two other famous Testimonies, that are much lean'd upon by efforts to prove Infants-Baptism to be an Apostolical Tradition.
The first is that of Origin, who in his Homilies upon Levit. and the Romans, is said to affirm, That the baptizing of Infants was a Tradition of the Apostles, and according to the usage of the Church, cent. 3. p. 124.
The second if that of Cyprian, in an Epistle said to be writ to one Fidus, a Priest, who, _?ein is supposed to deliver it to be his, and the Opinion of 66 Bishops; That Children could be baptized at any time (in opposition to ___?us his confining it to the eighth day, after the manner of Circumcision); both which authorities you have at large examined afterwards.
Tertullian in this Century, gave several Arguments against Infants-Baptism, whereof you have a particular account hereafter.
Many were the Corruptions about Baptism, that in this Age were creeping in; as, the con___? Baptism ordinarily to be performed by a Bishop, Magd. cent. 3. p. 123. Limiting the time to Easter and Whitsontide, p. 129. Allowing the Form from dipping to sprinkling; and the place, from Rivers and Fountains, to Baptisterions; with divers superstitious Rites;
as, p. 125, 126. Though they tell us withal. p. 125. That they do not find by any Authentick Testimony, that any one person was actually baptized in this manner and form [from] this Age; whereby it may be conjectured that their Corruptions were more in the Notion than Practice, which though afterwards came all of them to be in use.
CENTURY IV By the Decrees that pass'd in several Councils in this Age, viz. that of Carthage, Neocasaria, Laodicea, &c. holding out the necessity of Confession and Profession before Baptism, already in the former History mentioned; As also by those famous Instances of so many of the eminent persons of this Century, born of Christian Parents, that were not baptized till aged, before expressed; It doth manifestly appear, that Infants-Baptism was neither esteemed an Apostolical Tradition, nor so much as in use the greatest part of this Century, either in the Latin or Greek Church.
It is true, towards the latter end of this Century, it is said, that in some parts of Africa they did baptize Children; as Magdeburg. cent. 4. p. 415.
And that some of the Greek Church did begin to approve it also.
Greg. Nazianzen (who by Perkins is placed 380) is said, in his Fortieth Oration, to admit Infants to be baptized in case of necessity, being in danger of death, that they may not miss, as he says, of the Common Grace; but gives his opinion of others, that they should stay
longer, that they might be instructed, and so their Minds and Bodies might be sanctified.Jerom, that by Helvicus is placed ten years after him, 390. is said to incline to it also, after Origen and Cyprian.
Many are the Corruptions fetch'd from this and that former Age, and not a few of them fathered upon Constantine in his Baptism, which they say, was done at Rome, in a Baptisterion, by P. Sylvester, and administered with all the Romish Rites of Consecration, Consignation, Chrysm, Exorcism, Albes, Rings, Donations, &c. How Constantine was first miraculously cured thereby of his Leprosie; and the great Donation he gave the See Apostolick, and the acknowledgment to their Universal Bishoprick; all held forth in an Edict, said to be writ with Constantine's own hand, and fairly kept in the Vatican-Library, writ in Letter of Gold, as saith DuPleffis, in his Mystery of Iniquity; yet all a notorious Forgery and Cheat: Constantine being baptized at Nicomedia, and not at Rome; and not by P. Sylvester, who was dead fifteen years before, neither had Constantine any such Leprosie, or miraculous Cure, nor gave any such Donation or Acknowledgment to the Romish See; as you have at large evidence by the Magdeburg. cent. 4. p. 568.
And concerning which Osiander saith, Cent. 4. p. 38. Which foolish and impudent Fable is many Learned men refuted, viz. Marsilius, Pavinus, Laur. Vallla, Cardinal Cisanuss, and AEneas Sylvim, after Pope Pius the Second.
The working of the Mystery of Iniquity, did,
longer, that they might be instructed, and so their Minds and Bodies might be sanctified.Jerom, that by Helvicus is placed ten years after him, 390. is said to incline to it also, after Origen and Cyprian.
Many are the Corruptions fetch'd from this and that former Age, and not a few of them fathered upon Constantine in his Baptism, which they say, was done at Rome, in a Baptisterion, by P. Sylvester, and administered with all the Romish Rites of Consecration, Consignation, Chrysm, Exorcism, Albes, Rings, Donations, &c. How Constantine was first miraculously cured thereby of his Leprosie; and the great Donation he gave the See Apostolick, and the acknowledgment to their Universal Bishoprick; all held forth in an Edict, said to be writ with Constantine's own hand, and fairly kept in the Vatican-Library, writ in Letter of Gold, as saith DuPleffis, in his Mystery of Iniquity; yet all a notorious Forgery and Cheat: Constantine being baptized at Nicomedia, and not at Rome; and not by P. Sylvester, who was dead fifteen years before, neither had Constantine and such Leprosie, or miraculous Cure, nor gave any such Donation or Acknowledgment to the Romish See; as you have at large evidence by the Magdeburg. cent. 4. p. 568.
And concerning which Osiander saith, Cent. 4. p. 38. Which foolish and impudent Fable is many Learned men refuted, viz. Marsilius, Pavinus, Laur. Vallla, Cardinal Cisanuss, and AEneas Sylvim, after Pope Pius the Second.
The working of the Mystery of Iniquity, did,
as the Magdeburgenses tell us, strongly begin to act in many Particulars, viz. Not only in the corrupting the Rites and true form of Baptism, but by those superstitious and sumptuous Ceremonies that were used in the Dedication, Consecration, or Baptizing of Churches, viz. either such Idol. Temples that were given by the Emperors to Christian Service, or such new ones that were now erected, as Cent. 4. p. 76, 497, 499, 520.The superstitious Collection and Exposure of the Reliques of Saints for Adoration, p. 499.
The inclination to prohibit Marriage, as appeared by the Council of Nice, where it was only checkt by the famous Paphnutius, p. 1088.
The distinction in point of Sanctification now made betwixt Lay men and Clergy men, the one reputed Spiritual, the other Carnal.
And it was in this Age, as appears by the Decrees of P. Sylvester, Julius, and Sericius, that all Marriages must pass the Benediction of Priest, and to be esteemed little less than Sacriledge [sic] to omit it; of which, in the former Centuries no mention is made, Madg. cent. 4. C. 6. P. 482 - and for which they quote Gigas and Luitprand.
CENTURY V This was the Age wherein Infants-Baptism did receive its Sanction by the Decrees of Popes and Councils, and as absolutely necessary, was enjoyned and imposed by Anathema's [sic], never till then; concerning which, Dr. Taylor, in his Lib. Of Prophecy, p. 237. gives us a true, brief, and notable account, which you may please to receive in his own words: And the truth of the business is (saith he) as there was no Command of Scripture to oblige Children to the susception of it, so the necessity of Paedo-Baptism was not determined in the Church till the Canon that was made in the Milevitan Council, a Provincial in Africa, never till then. I grant, saith he, it was practiced in Africa before that time; and they, or some of them, thought well of it; and though that is no Argument for us to think so, yet none of them did ever pretend it to be necessary, none to have been a Precept of the Gospel. Sr. Austin was the first that ever preach'd it to be necessary; and it in his heat and anger against Pelagius, who had so warmed and chafed him, that made him innovate herein.
This Milevitan or Militan Council was celebrated by 92 Bishops, Anselm the Popes Legate, and Austin presiding in the fifth year of Arcadius, and first of Pope Innocentius, in the year 402. as Madgeburg. Cent. 5. p. 835.
The occasion of the Council is express'd to be about the difference that had hapned [sic] betwixt Pelagius and Caelestius, Austin and others respecting
Original sin, baptizing Children, &c.The Constitutions and Decrees of the said Council are at large express'd by the Magdeb. out of the Book of Decretals, and among other Canons, made in this Council, we find this, viz.
That it is our Will, That all that affirm that Young Children receive everlasting life, albeit they be not by the Sacraments of Grace of Baptism renewed; and that will not that young Children, which are new born from their Workers Womb, shall be baptized, to the taking away Original Sin,
That they be Anathematized.Which, with the rest of the Decrees, was transmitted to Rome to Pope Innocentius, for his Apostolick Confirmation, in their large Letters, p. 841.
And which, with a ready mind he performs accordingly, by his Decretal Epsitle, express'd at large, p. 845.
Afterwards, the fifth General Council at Carthage, in the year 416. did Decree to the same purpose; in these Words:
We will, That whosoever denies that little Children by Baptism are freed from Perdition, and eternally saved,
That they be accursed.Which was also by Austin, and seventy Bishops, in their Letter, transmitted to the same Pope Innocent, for his further Ratification; and accordingly received the same in his Decreta
Epistle at large, p. 822, 825. Inscribing their letters thus; The Fathers of the Council, to Innocent the Pope and High Priest; stiling Him, Most Holy Father. -And that Pope Innocentius, in these African Councils, was the first that ever enjoyned the necessity of this Practice, is further confirmed to us.
By Wilfrid Strabo, as before; who tells us, That Children were baptized, according to the Decree of the Council of Carthage, for the taking away of Original sin, which aforetime was not practiced.
Luther saith, It was not determined till Pope Innocentius.
And Grotius, in his Annotations, Matthew 19. __th, It was not enjoyned till before that Council of Carthage.
Which Canons of Pope Innocentius were afterwards confirmed by Pope Zosimus his Successor, and afterwards by Pope Boniface that succeeded Zosimus, as appears in Cod. Can. Cap. __. Aff. Cap. 77. & De Consecrat. Distinct.
The Opinions of the Doctors of this Age, in confirmation hereof, we find to be as followeth.
Chrysostom saith, That Infants ought to be baptized, as universally received by the Catholick Church to take away Original Sin.
And again, That which the Holy Church throughout the World unanimously teacheth and sanctifieth about the baptizing of Children, ought
not carelessly to be slighted. Magd. Cent. 5. p. 375.Austin was, as a great Patron, so a great Defender of Infants-Baptism, in his Concepts both against the Donatists, and the Pelagians, and the Caelestians, whereof you have some Instances.
In his Sermon, De Baptismo Parvulorum, against the Pelagians, c. 14. saith, That Children should be baptized, because of Original sin, and that, without which they could never be regenerated or saved, madg. Cent. 5. P. 377, 378, 379.
And in this third Book of Free-Will, c. 23. saith, Infants may be baptized by the Faith of another, and that the Faith of the Party that offers and dedicates the Child to baptism, profits the Child therein, as the Church (he saith) wholesomly [sic] appoints: For if the Faith of the Widow profited to the raising of the dead child, much more may the Faith of another profit the young child, p. 516.
And again, in his Fourth Book against the Donatists, cap. 23. Infants, saith he, are to be baptized, who can neither believe with their hearts to Justification, nor confess with their Mouths to Salvation, p. 516.
This Controversie he managed with much furious Zeal against the Pelagians in the Africa Councils; And so inordinate was he herein, that in his twenty third Epist. to Boniface, he holds forth such a certainty of Regeneration by it, that he not only puts Regeneration for Baptism; but also makes no Question of the Regeneration of Infants, though they
that brought them, did not bring them with that Faith, that they might be regenerated, but only to procure health to their bodies; a custom, it seems, they had to bring persons to be baptized for cure.Justifying thereby such a prophane use thereof, as that of Athanasius, who baptized a Boy in sport, (playing the Bishop amongst his School-fellows) which was confirmed notwithstanding, to be a good Baptism, by the Bishop of Alexandria.
And again, in his seventh Tom. l. 1. c. 27. offers to the same purpose, That all baptized Infants are Believers; and that the unbaptized are Unbelievers; saying, Who knows not, that ___ Infants to believe, is to be baptized; not to believe, is not to be baptized.
All the foolish ridiculous Ceremonies, called the Romish Baptismal Rites, before-mentioned, were owned and practised by Austin, and others in this Century, with this addition, viz.
That the Lord's supper was given to the baptized Infants, as Austin, in his 107th epistle saith; where he holds a like necessity of their receiving that Sacrament with that of Baptism, from John 6.53. Wherein he was also so earnest, that he boldly saith, In vain do we promise Infants salvation without it. Thus far Austin.
In the next place, before we leave this Century, I think it will not be amiss to give some little account of this Pope Innocentius (our first Confirmer and imposer of Infants-Baptism) of whom it may so truly be said, that he was one that changed Times and Laws, and that
Sate [sic] himself in the Temple of God as God. As we find it recorded by the Magd. Cent. 5. pag. 1228. viz.That he most strenuously laboured for the universal Bishoprick and Supremacy over all Churches; as appears (say they) in all his epistles, designing to bring the Determination of all Principal Ecclesiastical Causes in that See; especially in his Epistle to Victricium and Decentium, whereby, say they, it was manifest, that the Mystery of Iniquity, 2 Thessalonians 2. did gradually get ground and encrease.
Who was (say they) a great Establisher of humane Traditions, and who blasphemously attributed Divine Honour to the Popedom, as appears in that Epistle to Victricium.
It was he that made confirmation a Sacrament, and confirmed it only to the Bishops, to lay bands on baptized Infants, 1230.
It was he also [who] forbade Priests Marriage, 1231. And Damned the Nuns if they married: that also forbade marriage to any that by due Divorce put away their Wives; That also instituted many of the Jewish and Pagan Laws; as appears, say they, in his Book DePontif.
And it was he, that, to witness his supremacy, did excommunicate the Emperor Atcadius, and the Empress Eudoria, and all his Ecclesiasticks that had their hands in the banishing of john Chrysostom, 662, 663.
It was he that first appointed that the Eucharist should be given to young children so soon as they were baptized; a Custom that continued several hundred years after.
And, as Head of the Anticioristiar Race, he was
the first, saith Socrates, l. 7. p. 19. that expelled the Notatians from Rome, that famous __?orth, Church and People. Concerning whom we shall conclude with what the Magdeburgs say in their Epistle to this Fifth Cent. to Ericus, King of Sweden.That it might then be understood that Rome, that had heretofore governed the world, was now made the very Seat of Antichrist. And again, That the Spirit of Antichrist did then manifestly begin to spread it self by the Bishop of Rome, lifting up himself in Supremacy above all other Bishops and Churches.
And this was that Innocent, who was the first great Patron and Imposer of this Innovation: And was it not excellent Service, think you, for Austin to play the Game into the hand of such a vile Wretch?
CENTURY VI