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I say, if notwithstanding this, all our dissenters that is who are Paedobaptists, he must mean do agree to sprinkle the baptized infant; why may they not as well submit to the significant ceremonies imposed by our church? Once more, the baneful influence spread by Antichrist over the nations by infant-baptism, is that poisonous notion infused by him, that sacraments, particularly baptism, confer grace ex opere operate, by the work done; that it takes away sin, regenerates men, and saves their souls; this is charged upon him, and complained of by the ancient Waldenses in a tract of theirs, written in the year , where speaking of the works of Antichrist, they say, "the third work of Antichrist consists in this, that he attributes the regeneration of the Holy Spirit unto the dead, outward work, baptizing children in that faith, and teaching that thereby baptism and regeneration must be had; and therein he confers and bestows orders and other sacraments, and groundeth therein all his Christianity, which is against the Holy Spirit": The second article or proposition in the preface is, as asserted by me, that infant-baptism "is the basis of national churches and worldly establishments; that which unites the church and world, and keeps them together;" than which nothing is more evident: Baxter argues, that "if there be neither precept nor example of admitting church-members in all the New Testament but by baptism; then all that are now admitted ought to come in by baptism; but there is neither precept nor example in all the New Testament of admitting church members but by baptism; therefore they ought to come in the same way now.

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The original Independents, by the covenant-seed, who have a right to church membership and baptism, thought only the seed of immediate parents in church-covenant are meant, and not of progenitors. Hooker, as he asserts, that children as children have no right to baptism, so it belongs not to any predecessors, either nearer or farther off removed from the next parents to give right of this privilege to their children; by which predecessors, he says, he includes and comprehends all besides the next parent; grandfather, great grandfather, etc..

So the ministers and messengers of the congregational churches that met at the Savoy declare "that not only those that do actually profess faith in, and obedience unto Christ, but also the infants of one or both believing parents are to he baptized, and those only": No better than others, born in sin, born of the flesh, carnal and corrupt, are of the world, notwithstanding their birth of religious persons, until they are called out of it by the effectual grace of God; and as they grow up, appear to be of the world as others, and have their conversation according to the course of it; and many of them are dissolute in their lives, and scandalous in their conversation; and yet I do not understand, that any notice is taken of them in a church-way, as to be admonished, censured, and excommunicated; but they retain their membership, into which they were taken in their infancy, and continue in it to the day of their death: Moreover all the arguments that are made use of to prove the church of Christ under the gospel-dispensation to be congregational, and against a national church, are all destroyed by the baptism and membership of infants.

It is said in favor of the one, and against the other, that the members of a visible church are saints by calling, such, as in charitable discretion may be accounted so; but are infants who are admitted to membership and baptized, such? The holiness pleaded for as belonging to them, is only a federal holiness, and that is merely chimerical: Can they in charitable discretion, or in rational charity be thought to be truly and really holy, or saints, as the churches of the New Testament are said to be? Do they manifest and evidence by a profession and walk their obedience to a divine call?

And if they do not, and yet are admitted members, why not others, who give no more evidence than they do? Do they make a confession of faith wrought in them? Does it appear that they have such a faith?

Infant Baptism: A Part and Pillar of Popery

Do infants consent to walk with the church of Christ, and give up themselves to the Lord and one another, and profess to be subject to the ordinances of the gospel? It is objected to a national church, that persons of the worst of characters are members of it; and by this means the church is filled with men very disreputable and scandalous in their lives.

And is not this true of infant members admitted in their infancy, who when grown up are very wicked and immoral, and yet their membership continues? So that upon the whole, I think, I have good reason to say, "that there cannot be a full separation of the one from the other, that is, of the church from the world, nor a thorough reformation in religion, until it infant-baptism is wholly removed. In the said preface, I express my firm belief of the entire cessation of infant-baptism, in time to come: And as it becomes every man to give a reason of the faith and hope he has concerning divine things, with meekness and fear; the reasons of my firm belief, that infant-baptism will be no more practiced in the latter day and spiritual reign of Christ, are, some of them suggested in the above paragraph, and others may be added, as.

FIRST, Because churches in the time referred to, will be formed on the plan churches were in the time of the apostles; that this will be the case, see the prophecies in Is. Now the apostolic churches consisted only of baptized believers, or of such who were baptized upon profession of their faith; the members of the first Christian church, which was at Jerusalem, were first baptized upon their conversion, and then added to it; the next Christian church at Samaria, consisted of men and women baptized on believing the gospel, preached by Philip; and the church at Corinth, of such who hearing, believed and were baptized; and on the same plan were formed the churches at Rome, Philippi, Colosse, and others; nor is there one single instance of infant-baptism and of infant-church-membership in them; wherefore if churches in the latter day will be on the same plan, then infant-baptism will be no more practiced.

SECONDLY, Because, then the ordinances of the gospel will be administered, as they were first delivered, clear of all present corruption and superstition; this is what is meant by the temple of God being opened in heaven, on the sounding of the seventh trumpet Rev. THIRDLY, Because Christ will then be king over all the earth in a spiritual sense; one Lord, whose commands will be obeyed with great precision and exactness, according to His will revealed in His Word; and as baptism is one of His commands He has prescribed, as He is and will be acknowledged the one Lord and head of the church, and not the pope, who will be no more submitted to; so there will be one baptism, which will be administered to one sort of subjects only, as He has directed, and in one manner only, by immersion, of which His baptism is an example; and therefore, I believe that infant sprinkling will be no more in use.

SEVENTHLY, Though the notion of infant-baptism has been embraced and practiced, by many good and godly men in several ages; yet it is part of the wood, hay and stubble, laid by them upon the foundation; is one of those works of theirs, the bright day of the gospel shall declare to be a falsehood; and which the fire of the word will try, burn up, and consume, though they themselves shall be saved; and therefore being utterly consumed, shall no more appear in the world: These are the reasons why I believe with a firm and unshaken faith, that the time is coming, and I hope will not be long, when infant-baptism will be no more practiced in the world.

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Since, now at this time, we are greatly and justly alarmed with the increase of popery; in order to put a stop to it, let us begin at home, and endeavor to remove all remains of it among ourselves; so shall we with the better grace, and it may be hoped, with greater success oppose and hinder the spread of it. The writer who lately appeared in a newspaper, under the name of Candidus, having been obliged to quit his mountebank-stage on which he held forth to the public for a few days; has, in his great humility, condescended to deal out his packets, in a less popular way; under the title of, The True Scripture-Doctrine of the Mode and Subjects of Christian Baptism, etc.

It is quite unreasonable that we should be put, by every impertinent scribbler, to the drudgery of answering, what has been answered over and over again in this controversy. The first and second letters of Candidus, in the newspaper, are answered in marginal notes on my sermon upon baptism, and published along with it. His third letter is a mean piece of bufoonery and scurrility; it begins with a trite, vulgar proverb, in low language, fit only for the mouth of a hostler or a carman; and his friends seem to have spoiled one or other of these, by making him a parson.

Infant Baptism: A Part and Pillar of Popery

He goes on throughout the whole of the letter, as one that is in great haste, running after his wits, to seek for them, having lost them, if ever he had any; and it concludes with a poor, pitiful, foolish burlesque, mixed with slander and falsehood, on an innocent gentleman; quite a stranger to him, and could never have offended him, but by a conscientious regard to what he believed was his duty. However, by this base and inhumane treatment, it appears that his moral character is unimpeachable, or otherwise it would have been nibbled at. His fourth letter begins with representing the sermon published, as so mangled, changed, altered and added to, that it has scarce any remains of its original; in which he must be condemned by all that heard it: As for his flings at eternal justification, which he has lugged into this controversy, and his grand concluding and common argument against it, that it is eternal nonsense, I despise; he has not a head for that controversy: I have told him, I am not of that opinion; would he have me swore to it, that I am not?

Somebody in the newspaper observing that this man was froward and perverse, and fearing he should do hurt to religion in general, in order to divert him from it, and guide him another way; complimented him with being a man of wit, and of abilities; and the vain young man fancies he really is one: This is the true scripture doctrine, of the subjects of Christian baptism, according to his title.

Among apostolical traditions infant-baptism is to be reckoned, and it is upon this account it is pleaded for. The first person that asserted infant-baptism and approved it, represents it as a tradition from the apostles, whether he be Origen, or his translator and interpolator, Ruffinus; his words are, "For this that is, for original sin the church has received a tradition from the apostles, even to give baptism unto infants.

Fuller says, "We do freely confess that there is neither express precept nor precedent in the New Testament for the baptizing of infants;" yet observes that St. Walker argues, "It does not follow our Savior gave no precept for the baptizing of infants, because no such precept is particularly expressed in the scripture; for our Savior spoke many things to his disciples concerning the kingdom of God, both before his passion, and also after his resurrection, which are not written in the scriptures; and who can say, but that among those many unwritten sayings of his, there might be an express precept for infant-baptism?

Leigh, one of the disputants in the Portsmouth-Disputation , suggests, that though infant-baptism is not to be found in the writings of the apostle Paul extant in the scriptures, yet it might be in some writings of his which are lost, and not now extant; all which is plainly giving up infant-baptism as contained in the sacred writings, and placing it upon unwritten, apostolical tradition, and that too, conjectural and uncertain.

Now infant-baptism, with all the ceremonies attending it, for which also apostolical tradition is pleaded, makes a very considerable figure in the Popish pageantry; which according to pretended apostolical tradition, is performed in a very pompous manner, as by consecration of the water, using sponsors, who answer to the interrogatories, and make the renunciation in the name of the infant, exorcisms, exsufflations, crossings, the use of salt, spittle, and oil. Before the party is baptized, the water is consecrated in a very solemn manner; the priest makes an exorcism first; three times, he exsufflates or breathes into the water, in the figure of a cross, saying, "I adjure you, O creature of water;" and here he divides the water after the manner of a cross, and makes three or four crossings; he takes a horn of oil, and pours it three times upon the water in the likeness of a cross, and makes a prayer, that the font may be sanctified, and the eternal Trinity be present; saying, "Descend from heaven and sanctify this water, and give grace and virtue, that he who is baptized according to the command of your Christ, may be crucified, and die, and be buried, and rise again with him.

I do renounce; and all his works? I do renounce; and all his pomps? Gregory, is, "I exorcise you, O unclean spirit, in the name of the Father, and of the Son, and of the Holy Spirit, that you go out and depart from this servant of God.

Infant Baptism a Part and Pillar of Popery - John Gill - Google Книги

Andrews, then had the venereal disease. Chrism, or anointing both before and after baptism, is another ceremony used at it; the parts anointed are the breast and shoulders; the breast, that no remains of the latent enemy may reside in the party baptized; and the shoulders, that he may be fortified and strengthened to do good works to the glory of God: Now for the proof of the use of these various ceremonies, the reader may consult Joseph Vicecomes, a learned Papist as Dr. Wall calls him, in his Treatise de Antiquis Baptismi Ritibus ac Ceremoniis, where and by whom they are largely treated of, and the proofs of them given.

All which are rehearsed and condemned by the ancient Waldenses in a treatise of theirs, written in the year It may be asked to what purpose is this account given of the ceremonies used by Papists in the administration of baptism to infants by them, since they are not used by Protestant-paedobaptists?

I answer, it is to show what I proposed, namely, what a figure infant-baptism, with these attending ceremonies, makes in popery, and may with propriety be called a part of it; besides though all these ceremonies are not used, yet some of them are used in some Protestant-paedobaptist churches, as sureties, the interrogations made to them, and their answers in the name of infants; the renunciation of the devil and all his works, and signing with the sign of the cross; and since these and the others, all of them claim apostolic authority, and most, if not all of them, have as good and as early a claim to it as infant-baptism itself; those who admit that upon this foot, ought to admit these ceremonies also.

Most of the above ceremonies are mentioned by Basil, who lived in the 4th century, and as then in use, and which were had from apostolic tradition as said, and not from the scriptures; and says he, "Because this is first and most common, I will mention it in the first place, as that we sign with the sign of the cross; —Who has taught this in Scripture? We consecrate the water of baptism and the oil of unction as well as him who receives baptism; from what scriptures?

Is it not from private and secret tradition? Moreover the anointing with oil, what passage in scripture teaches this? Now a man is thrice immersed, from whence is it derived or delivered? Also the rest of what is done in baptism, as to renounce Satan and his angels, from what scripture have we it? Is not this from private and secret tradition?

Infant Baptism a Part and Pillar of Popery - John Gill - Google Книги.
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Now whoever receives infant-baptism on the foot of apostolic tradition, ought to receive those also, since they stand upon as good a foundation as that does. The Papists attribute the rise of several of the above ceremonies to their popes, as sponsors, chrisms, exorcisms, etc. So says Bishop Taylor , with whom Grotius agrees , who calls it the Council of Carthage; and who says in the councils no earlier mention is made of infant-baptism than in that council; the canons of which were sent to Pope Innocent the First , and confirmed by him: And Augustine, who must write his book against the Donatists before this time, though he says the church always held it infant-baptism and that it is most rightly believed to be delivered by apostolic tradition; yet observes that it was not instituted, or determined and settled in or by councils; that is, as yet it was not, though it afterwards was in the above council confirmed by the said pope; in which council Augustine himself presided, and in which is this canon, "Also it is our pleasure, that whoever denies that new-born infants are to be baptized, let him be anathema," and which is the first council that established infant-baptism, and anathematized those that denied it; so that it may justly be called a part of popery: Wall himself acknowledges , and that the sprinkling of infants is from popery.

But it is not only a part of popery, and so serves to strengthen it, as a part does the whole; but it is a pillar of it, what serves greatly to support it; and which furnishes the Papists with one of the strongest arguments against the Protestants in favor of their traditions, on which, as we have seen, the essentials of popery are founded, and of the authority of the church to alter the rites of divine worship: This way of arguing, as Mr.

John Ainsworth, against Mr. Henry Ainsworth, in the dispute between them, and by Fisher the Jesuit, against Archbishop Laud; a late instance of this kind, he adds, we have in the controversy between Monsieur Bossuet, Bishop of Meaux, and a learned anonymous writer, said to be Monsieur de la Roque, late pastor of the Reformed church at Roan in Normandy. In the times of King Charles the Second, lived Mr. Jeremiah Ives, a Baptist minister, famous for his talent at disputation, of whom the king having heard, sent for him to dispute with a Romish priest; the which he did before the king and many others, in the habit of a clergyman: Ives pressed the priest closely, showing the whatever antiquity they pretended to, their doctrine and practices could by no means be proved apostolic; since they are not to be found in any writings which remain of the apostolic age; the priest, after much wrangling, in the end replied, that this argument of Mr.

Ives was as of much force against infant-baptism, as against the doctrines and ceremonies of the church of Rome: Ives answered, that he readily granted what he said to be true; the priest upon this broke up the dispute, saying, he had been cheated, and that he would proceed no further; for he came to dispute with a clergyman of the established church, and it was now evident that this was an Anabaptist preacher. This behavior of the priest afforded his majesty and all present not a little diversion: Whitby; who having pleaded for some condescension to be made to dissenters, in order to reconcile them to the church, adds: I say, if notwithstanding this, all our dissenters that is who are Paedobaptists, he must mean do agree to sprinkle the baptized infant; why may they not as well submit to the significant ceremonies imposed by our church?

Once more, the baneful influence spread by Antichrist over the nations by infant-baptism, is that poisonous notion infused by him, that sacraments, particularly baptism, confer grace ex opere operate, by the work done; that it takes away sin, regenerates men, and saves their souls; this is charged upon him, and complained of by the ancient Waldenses in a tract of theirs, written in the year , where speaking of the works of Antichrist, they say, "the third work of Antichrist consists in this, that he attributes the regeneration of the Holy Spirit unto the dead, outward work, baptizing children in that faith, and teaching that thereby baptism and regeneration must be had; and therein he confers and bestows orders and other sacraments, and groundeth therein all his Christianity, which is against the Holy Spirit": The second article or proposition in the preface is, as asserted by me, that infant-baptism "is the basis of national churches and worldly establishments; that which unites the church and world, and keeps them together;" than which nothing is more evident: Baxter argues, that "if there be neither precept nor example of admitting church-members in all the New Testament but by baptism; then all that are now admitted ought to come in by baptism; but there is neither precept nor example in all the New Testament of admitting church members but by baptism; therefore they ought to come in the same way now.

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Besides, it is said by the Independents, "that members of gospel churches are saints by calling, visibly manifesting and evidencing by their profession and walk their obedience to that call; who are further known to each other by their confession of faith wrought in them by the power of God; and do willingly consent to walk together according to the appointment of Christ, giving up themselves to the Lord and to one another by the will of God, in professed subjection to the ordinances of the gospel":