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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.

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? 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.

INFANT BAPTISM: A Part & Pillar Of Popery

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.

Infant Baptism: A Part and Pillar of Popery

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.

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. 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?

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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.

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?

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": 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? 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.

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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.

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.


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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. 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.

Infant baptism a part and pillar of popery

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.

That the Jews received their proselytes by baptism, before the times of Christ, he says, I know; but if I do, he does not. I observe, he is very ready to ascribe great knowledge of things to me, which he himself is ignorant of; I am much obliged to him: I am content to risk that little reputation I have for Jewish learning, on this single point; if any passage can be produced in the Misnah, mentioning such a tradition of the Jews, admitting proselytes by baptism or dipping, whether adult or children.

I own it is mentioned in the Gemara, both Jerusalem and Babylonian, a work of later times, but not in the Misnah; though Dr. Gale has allowed it without examination. The only passage in it which Dr. Wall refers to from Selden, though not fully expressed, is this "a female stranger, a captive, a maiden, which are redeemed and become proselytes, and are made free; being under the next paragraph is above three years and one day old, are allowed the matrimonial dowry;" that is, at marriage: He must be strangely bigoted to an hypothesis, to believe that our Lord, who so severely inveighed against the traditions of the Jews, and particularly those concerning their baptisms or dippings; should found His New Testament ordinance of baptism, on a tradition of theirs, without excepting it from the other traditions, and without declaring His will it should be continued, which He has not done; and yet this, as Dr.

Hammond suggests, in the basis of infant-baptism: