A just vindication of the covenant and church-estate of children of church-members as also of their right unto bastisme : wherein such things as have been brought by divers to the contrary, especially by Ioh. Spilsbury, A.R. Ch. Blackwood, and H. Den are revised and answered : hereunto is annexed a refutation of a certain pamphlet styled The plain and wel-grounded treatise touching baptism / by Thomas Cobbet.

SECT. II.

AƲgustinus is the next quoted Author, and first Austin ad Sal∣cotinanum is cited Proposition 2. as speaking that

a man must repent before baptisme, &c.

As Peter saith to the Jewes Acts 2. &c. but as for the name of the Booke or Epist. I find not. The Authors or Printers I suppose mistake the name; I finde re∣ference made in the Decretalls set forth by Petrus Albignanus Tre∣cius (for as for those set forth by Gratian, I neither have them nor can meete with them) unto Austin ad Salectinanum, as using these expressions, Omnis qui jam suae voluntatis, &c.

Every one that is at his owne free dispose when hee commeth unto the Sacra∣ment of the faithfull, unlesse it repent him of his old life hee may not begin the new: from this penitence onely little ones when they are to bee baptized, they are freed, for they cannot yet make use of a free choyse of their owne, &c.

If there bee any other passage of that nature as is mentioned in this booke of Austins, yet by this his intention therein is cleared. Among Au∣stins Epistles I cannot light of any such under that name mentio∣ned there in his 108. Epist. Seleucianae, but that rather doth

strengthen then weaken the Ordinance of Paedobap∣tisme.

Austine is cited againe in confirmation of the 4th. Proposition in his Sermon ad Neophytos, that is, say these Authors Juniores or young men, but they misunderstand the word. It is neither of the single words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but its compounded of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and as for one whom they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is according to Suidas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, one that is newly com∣ming from Gentilisme (or Judaisme, saith Cornelius à Lapide) and having embraced the Christian Religion is by baptisme planted into the Church of God, albeit neither yet sufficiently established in the doctrine of the faith, nor so fully approved in life. The like description others give of such in reference to 1 Tim. 3. 6. but to come to the matter of the testimony which is as followeth

[before wee ducked or dipped their body in the sacred water, we asked, Be∣leev'st thou in God the Father Almighty? and they answered, I beleeve, &c. and we asked them, Beleeve yee in the holy Ghost? unto which every one of them answered, I beleeve: and thus have wee done according to the command of our Lord, Matth. 28. 19.]

and what of all this? because persons which were converted from Paganisme, or Judaisme, were asked such questions, there∣fore none other were baptized but such, and in such a way; non sequitur: or because this was commanded by Christ, therefore this was all hee commanded in Marke 28. 19. it followeth not. Au∣stin who was of another mind never imagined such a conclusion would ever bee drawne from his words. The author not naming the Sermon nor the season when preached, I will make bold to helpe out therein, that such Sermons used to bee preached at Ea∣ster, one of the solemne times then set for baptizing of persons; but that it may appeare that onely such were not then in the assem∣bly, albeit the growne persons were those to whom especially such speeches were directed; compare this with that of Austin in his 4. Serm. in octav. Paschae adneophytos, where hee saith,

To day are celebrated the octaves of Infants, their heads are uncovered in token of libertie, &c. Those children, Infants, little ones, suck∣lings, hanging on their mothers breasts, and ignorant of what grace is bestowed, as you may perceive, because they are called Infants, even they also also have their octaves to day.

And these old men, young men, striplings, all are also Infants. By this te∣stimony we may perceive a larger interpretation of the word Neo∣phytos,

scil. any one newly planted into the Church, whether In∣fant, youth or other, any one who was as new borne Sacramen∣tally in baptisme of what age soever. And that at the solemnitie of Easter * 1.1 and Pentecost: Of which Rupertus and Boemius speake, baptisme of Infants was not brought in for mortalities sake upon the change of the old use of baptisme at Easter, and Pentecost, but was in use while yet those limited times stood, and long before, this corrupt use of limiting the time of baptisme was in force, of which more anon. Yet also this I deny not but that corrupt ad∣dition to Paedobaptisme being in use in those times of asking que∣stions to the child by the sureties, &c. this answer might suffice that even Infants too were in that number of young plants men∣tioned, which did answer as is there said by their sureties.

Austin is againe quoted for proofe of the 7th. Proposition, de baptismo contra Donat. lib. 4. cap. 23. & de Genesi ad literam lib. 10. cap. 23. now then let us examine what Austine saith there, and how pertinent a proofe it is of the proposition, hee calleth it there, saith the Treatise,

a Church custome

— and thence concludes by the witnesse

that Paededobaptisme is an ordinance of man brought into the Church by Teachers since the Apostles time, and insti∣tuted by councells, &c.

but let us heare Austin speake for him∣selfe at the first hand, and not take a report of his words at second hand, lest it prove a slander: thus he speaketh in the former place,

the which the whole Church holdeth as delivered to it, that even little Infants are baptized, which truely yet cannot be∣leeve with the heart unto righteousnesse, nor confesse with the mouth unto salvation as the Thiefe (he meanes the converted Thiefe) &c. and yet no Christian hath affirmed that they are baptized in vaine:

and immediatly (Chap. 24.) addeth —

And if any seeke divine authoritie in this matter (scil. of Infants baptisme) although that which the whole Church holdeth, neither was instituted by councells, but alwayes retained, wee assuredly beleeve that it was not delivered but by Apostolicall authoritie, yet wee may truely conjecture (opposing this to all false and uncertaine conjectures) of what authoritie or force the Sacrament of Infants baptisme is from circumcision, &c.

where first in the very place quoted hee saith not, that it was a tradition of the Church onely, or from the Church, but was delivered to the Church: and least any should imagine that this was delivered to the Church by any corrupt teachers since the Apostles times,

Austin in the next Chapter within five or six lines of that in the 23. Chapter mentioned, giveth his arguments to prove that it could not bee delivered to the Church, but by Apostolicall authoritie; first, in that it was never instituted by any councells; secondly, be∣cause it was ever held by the Churches, scil. since there was any Church planted by the Apostles: and I thinke his arguments are weightie, other things which were of such note (as this of Paedo∣baptisme was if innovations) either they may bee proved that they came in by such or such councells or authors, or it may be proved, that there was never any such thing in use before such or such a time, which in this case will be hard for any to undertake to make the same good by convincing testimonies or arguments.

But to returne to our Authors, they bring in this testimony to prove that baptisme of Infants was instituted by councells, * 1.2 what forgery is this? they make him their witnesse to prove it to bee an ordinance of man, the witnesse proveth that it's of divine autho∣ritie: What notable jugling is this? Will they never leave this trade? Let us examine the other place where Austin saith that it is a Church custome, if our Authors speake truth, the whole truth, and nothing but the truth of the place quoted, the words there are as followeth,

the custome of our mother the Church in bapti∣zing Infants is not to bee despised, nor by any meanes is the same to be thought superfluous.

Yery good then will they say, this place is full for us. Nay stay Sirs, be not too hasty to interrupt the witnesse, whilst hee is speaking; let him speake all hee hath here to say, scil. nor were it at all to bee beleeved, unlesse it were an Apostolicall tradition, &c.

So you heare Sirs, hee tells you; it's such a Church custome, as withall, it is an Apostolicall tradi∣tion;

and that in the other place quoted, is of Divine authority hee makes account, which is delivered to the Church by the Apo∣stles. As indeed it is, unlesse that any thinke that the Apostles in their Apostolicall ministry erred, and delivered that to the Church, as the mind, meaning and intent of Christ, which hee never meant. And Austin hath the very same words, as here in his third Epistle ad Yolusiam: Nay lest there should bee any stick in the words, traditum ab Apostolis, and Apostolicall tradition, hee peremptorily affirmeth, (speaking of the Churches authority in this case of Pae∣dobaptisme) lib. 1. de peccat. merit. & remiss. cap. 16 —

proculdubio per Dominum & Apostolos traditum, that without all question it was delivered by the Lord and his Apostles.

But our Authors here will not leave Austin thus, but they will make him speake for them ere they have done, therefore hee is quo∣ted againe in the 28th. Epistle to Jerom, to confirme their 7th. Pro∣position; Content, wee will heare any thing hee can say. What saith Austin there? Nay pag. 32. our Authors are silent, and one∣ly quote the place, not the words, and leave us to finde the sense out, as Nebuchanezzar did his dreame and them to interpret it. But let mee assure them Austin doth rather confirme the contrary, in that Epistle, then otherwise; clearing both the spirituall ends of Christian parents, in hastning with their children to Baptisme: and ratifying Cyprians judgement touching the case of Paedobap∣tisme, that hee therein did not frame some new decree, but held the most firme beleefe of the Church that way. And possibly the Authors by adding this testimony of Austin to that of Cyprians E∣pistle, and on this say, that Cyprian ordeined children should bee baptized, they bring this to confirme it, which doth indeed confirme it, that Cyprian held this, and ratified this — but not as the first Author of it, (which perhaps the Treatise would make the world beleeve) but rather as that which the Christian Church had ever firmely beleeved. According as Austin in his 10th. Ser∣mon of the words of the Apostle speaking of Paedobaptisme, saith,

this the Church (meaning the Christian Church) hath alwayes had, alwayes held, this it hath received from the faith (or do∣ctrine) of the ancients, this doth it keepe most constantly unto the end.

Yea but pag. 33. our authors ci••e some words of his in his 28th. Epistle to Jerom,

therefore doe men hasten so with their children to baptisme, because they beleeve they cannot otherwise be made alive in Christ, and to the like purpose in his Enchiridion, from the young to the old none are to bee denyed baptism, for salvation is not promised to the children but through baptisme, &c.

and to the same purpose Austin and the Bishops of the Milevitan councell, wrote, as condemning such as thinke In∣fants can bee saved, without Baptisme. All this if they intend it, of the necessitie of Baptisme in respect of Gods precept, in oppo∣sition to contempt and neglect: and of salvation promised in such sort, as with reference to this, as one ordinary helpe and seale thereof, leaving extraordinary wayes and secrets to the Lord; Charitie would thinke favourably of their words, especially since as much in effect is in this sense held forth, Ephes. 5. 25, 26, 27. But bee it that Austin superadded his owne Stubble and Straw,

yet that hinders not, but the bottome and foundation of that Ordinance was good and sure; you will not say because Papists hold baptisme to bee of necessitie to salvation, that therefore bap∣tisme of growne persons is no Ordinance. That other speech of Austins — that as those were circumcised which were borne of circumcised parents, even so should they bee baptized which are borne of parents that are baptized, is sound and good, and no proofe of that 7th. Proposition, that Paedobaptisme is an hu∣mane Ordinance. Thus wee see Austin hath sped no better then his neighbours.

Notes

• * 1.1

  Infants & sucklings were bapti∣zed as well as elder ones even before that change of the limitatiō of Baptism to Easter, and —
• * 1.2

  The first witnesse saith flatly it was not instituted by Coun∣cells.