Felo de se, or, Mr. Richard Baxter's self-destroying manifested in twenty arguments against infant-baptism / gathered out of his own writing, in his second disputation of right to sacraments by John Tombes.

To the Christian READER.

MAster Richard Baxter in his Second disputation of right to Sacraments, begins thus; It may seem strange that after 1625. years use of Christian Baptism, the Ministers of the Gospel should be yet unresolved, to whom it doth belong; yet so it is. And I observe that it is a question, that they are now very sollicitous about, and I cannot blame them, it being not onely about a matter of Divine appointment, but a practical of such concernment to the Church. The true reason hereof seems to be, that Ministers have for many Ages left the true Baptism of believers which Christ appointed, and like Michal, instead of it have substituted an Image or Idol of their own, to wit, Infant Baptism, Which being quite besides the rule of Christ, Matth. 28. 19. Mark 16. 15. and the Apostles practice throughout the Acts of the Apostles, they have been at a loss about the ground of it, and almost at Daggers drawing about the use of it. As it happens to fellow-travellers, when they are all out of the right way, one conjectures this way they should go, another that, aud sometimes they are at hot disputos and contentions about their way, and many by-ways are attempted, yet still the farther they go the more out of the way, till they come into the Road again: So it hath been with Baptizers of Infants; they are fallen into many new devices to maintain Infant Baptism, the ancients with the Papists ima∣gining that by it Gods grace was given, and that it was necessary to save the child from perishing, the Lutherans that by Baptism a seed of faith and some relative grace was given to Infants (to which Doctor Samuel Ward, Bishop Davenant, Doctor Cornelius Burges, Master Thomas Bedford, Master James Cranford, and others have of late much inclined) others opposing these have fallen into as bad conceits of the Covenant of Gospel grace, as made to a belie∣ver and his seed, Baptisms succession to Jewish Circumcision, and fetching a rule from thence, as others from the Jewish Baptism. Master Baxter having found these unsafe to rest on, sub they will bring the assertors to the avouching Jewish tenets, hath devised another (as he conceives) more refined and sub∣tile way, making Infants Disciples of Christ mediately by the parents, or pro∣parents (as his new term is) faith (which he never proves) and an ima∣gined ordinance or law of Infants visible Church-membership (no where ex∣tant)

unrepealed, and in following these by-ways, they have been at variance among themselves. Tertullian, and Gregory Nazianzen onely allowing In∣fant Baptism in case of manifest danger of imminent death, others to take away original sin, Baptizing all, weak or strong, believers or unbelievers children; which had almost quite thrust Baptism of believers out of the World, and un∣der colour of Christening, (as they fasly term their Infant Baptism) and ma∣king Christian souls by throwing water on them, they have so polluted the Churches of God with the dregs of the nations, I mean, innumerable ignorant, scandalous, prophane, superstitious haters, scorners, and persecutors of Christianity, that nothing but the mighty power of God is sufficient to purge the Churches of God of that loathsome and infectious filth, which these have brought into it. The Papists themselves do in a sort confess that Infant Baptism is an aberration from the first rule, in that they count it not perfect till their Mimi∣cal, and ludicrous Sacrament of Confirmation be added, which was used with some reformation in respect of the right, and disclaiming of some errours affixed to it, and with the appointment of Catechizing by the late Bishops, and from them termed Bishopping, though without any remarkable emendation of the intrusion of ignorant, ungodly, unchristian persons into the society of Christi∣ans and the Lords supper. Some of those who of late have sought reformation herein, begin to devise how they may remedy this evil, and yet keep the mul∣titude in their Communion, by refining that which is called Confirmation. To this purpose, lately is published by Master Jonathan Hanmer, An exercita∣tion or Confirmation, to which Master George Hughes, Master Richard Baxter, and Master Ralph Venning, have prefixed their Epistles; concer∣ning which, how he is mistaken in the laying on of hands used by the Ancients, and the application of Heb. 6. 2. to Confirmation after Infant Baptism, is perceptible by Sect. 23. of the second part of my Review, and sundry passages in his own book, in which many things besides are vented without proof, about difference between the Church of Infants and Adult members, of the effect of Confirma∣tion, of compleat and incompleat visible Church-members, &c. the errors of which it is unnecessary to refute, there being no proof of them offered, but his own and other Divines mistakes, and the main of the design being to set up another humane inventi••n, which hath no precept or promise of God, that he may uphold or colour over an old corruption. It pleased God lately to begin to bring the truth concerning Baptism of believers to light in this Nation, which stirred up many to contend for Infant Baptism, and having, as they imagined (though the three parts of my Review now published do sufficiently shew they are deceived) made that sure, they have of late fallen to dispute whose Infants are to be Baptized. Mr. Thomas Hooker, Mr. Cobbet, Mr. Firmin, and others, pleading against the Baptism of the Infants of the national and parochial Church-members, and some of them restraining it to Infants of inchurched Church-members, and those who are judged to be real visible Saints, have been opposed by Master Ru∣therford, Master Cawdery, Master Blake, and others. Master Blake to main∣tain his tenet, hath asserted that a Dogmatical faith intitles to baptism: to oppose which, Master Baxter, however in his Letter to me he pretends the unpleasantness and non-necessity of meddling any more about the point of Infant Baptism, the want of time and health for work of greater moment, that he might decline ••••••••ing where his law of Infants visible Church-membership unrepealed is, and

thinks a man cannot justifie it to lay out the hundreth part, or perhaps the thou∣sandth part of his time, study, talk, or zeal, upon this question, yet here he blames not them that are sollicitous about it, being of Divine appointment and practi∣cal, of such concernment to the Church, and hath himself, besides his Apology before this last year, published a large Book of disputations concerning right ••o Sacraments, the second whereof is against Master Blake; which though it was intended onely to overthrow his tenet, yet indeed the middle terms and proofs of his Arguments do beat down his own tenet of Infant Baptism, and direct into the right way of restoring believers Baptism, To demonstrate which, that those who have adhered to Mr. Baxter may see how ill Master Baxter hath 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 hast presented to thee, a remarkable instance of Gods providence, in clearing truth by the Pen of its most eminent adversary, and of his he••••••le•••• writing, not ob∣serving how his own Arguments against another sight against himself. The ur∣ging thereof, is that way which Logicians ••••prove 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 onely asserted by him, but also largely proved. In the publishing hereof the••e is no more wrong done to him, then was done by Bishop Morton in his Apology, in aliedging the Romanists words in their writings, as an Advoca••e for the Protestants, against themselves, but much right to the truth and Church of God; nothing i•• ••ere set down as his but his own words, what is added be may discern'd by the different let∣or some other mark. His caution, that he means his propositions in the case of Baptism of adult persons, and that he hath elsewhere proved Infant Baptism, are without wrong to him left out, sith his Arguments do as strongly prove there should be none but Adult Baptism, as that none should be Baptized upon the pro∣fession of a bare Dogmatical Faith; for though his aim be onely to prove that the faith professed which intitles to Baptism must be justifying, yet his Arguments to prove this prove more, that none but such as profess such faith are to be Bap∣tized, 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 proves that a Parents or Propa∣rents profession doth intitle to Baptism; what he hath disputed elsewhere for Infant Baptism is all now answered and published in the three parts of my Re∣view; no where doth he prove (though that is it be should chiefly have proved) that in order to Baptism a Parents or Proparents profession is by God allowed as the Infants own, but still be supposeth it, which is the main point to be proved, which Logicians know is of all fallacies the grossest, to wit, the beg∣ging of the question. Yet lately Master Baxter hath Printed a book about Con∣firmation, in which he dictates many things which he should prove, of Infant visible Church-members and their priviledges, and repeats his ol•• Arguments for Infant Baptism, and acknowledging onely his sorrow for provoking words, saith he will give some account, and in his preface to his book of Justification tells the Reader, he shall yet vindicate his Papers written to me, where he gives some reason also of Printing my Animadversions on his Aphorisms of Justifica∣tion. His sorrow for his provoking words is some good sign of Gods touching his heart, and so far as belong to my person I heartily forgive him, though they have been extreamly injurious to me, to the tr••th and Church of God.

And for my Animadversions he hath now Printed, he may understand that I intend (if God vouchsafe me life, and strength, and leisure) to shew the in∣sufficiency of his answers. If he give an account and vindicate his Papers, I expect he should do it otherwise then he did in his Praefestinantis Morator, and his usual fashion is. Let him do that which becomes a Replicant, set down mine own words to which he answer, and answer them fully and distinctly without interrogations & exclamations, proving such distinctions, definitions, assertions, expositions, as I deny, and making good by solid proof his Arguments, which that learned man mentioned in my preface to the third part of my Review counted not like an Argument for Infant Baptism, and allows me to tell him, that if he will choose his best Argument, he is ready to demonstrate his censure of his book to have been just. In the mean time I judge it necessary that this book be Printed, that if God shall vouchsafe him such mercy he may understand his error from his own writing, and the Reader may judge whether the Lord doth not now abundantly refute Infant Baptism, and require him to practise that command of Christ of being Baptized after believing, which however now reproached, was by all Christians observed heretofore with much zeal and conscience of their duty and honor, and is commended to him from Christ and his Apostles. Remember the words of Christ, John 14▪ 15. If ye love me keep my commandments. Luke 6. 46. And why call ye me Lord Lord, and do not the things which I say? Matth. 15. 9. In vain do they worship me, teaching for doctrines the com∣mandments of men. Farewel.

LONDON, 12th. Moneth, the 21. day, 1658.

Thine in our Lord, JOHN TOMBES.