part of Baptisme is the Ministers washing the person and the person first offering himself to be washed and after actually receiving it doth hereby signally profess his consent Now this washing doth essentially signifie our washing from our former filth of sin together with the guilt our putting away the old man which is corrupt according to our deceitful lusts being buried with Christ for all that are baptized must profess to be buried with him and to rise again signifieth a being dead to sin and alive to God to newness of life and not only an engagement of this for the future but a profession also of it at present which is made good from Col 2.11 12 13. Rom. 6.4 5 6 7 8 11. Yea he that readeth the whole Chapter with judgment impartiality will soon discern that true Repentance abrenuntiation of the service of sin was to be professed by all that would be baptized and thereupon they sealed their own profession and Covenant by the reception of Baptisme as Christ sealed his part by the actual baptizing of them Dr. Tayl. Concerning which you have Dr. Taylor very excellently Page 243. Baptisme saith he is never propounded mentioned or enjoyned as a means of Remission of sins or of Eternal Life but something of duty choise and â—anctity is joyned with it in order to the production of the end so mentioned Know ye not that as many as are baptized into Christ are baptized into his Death There is the Mystery and Symbol together and declar'd to be perpetually united All of us who were baptized into the one were baptized into the other not only into the Name of Christ but into his Death also But the meaning of this as it is explained in the following words of St. Paul makes much for our purpose For to be bapitzed into his Death signifies to be buried with him in Baptisme That as Christ rose from the Dead we also should walk in newness of Life that is the full Mystery of Baptisme For being baptized into his Death or which is all one in the next words into the likeness of his Death cannot go alone if we be so planted into Christ we shall be partakers of his Resurrection and that is not instanced in precise reward but in exact duty for all this is nothing but Crucifixion of the old man and destroying of the body of sin that we no longer serve sin And therefore it is that Baptisme is called The answer of a good Conscience towards God 1 Pet. 3.21 Which can by no means be applied to the Infant And thereupon Dr Taylor again p. 244. That Baptisme which saveth us is not not only the washing with Water of which only Children are capable but the answer of a good Conscience towards God of which they are not capable till the use of Reason till they know to refuse the evil and choose the good Mr. Bax. And Mr. Baxter very fully p. 156. If saith he according to the institution the answer of a good Conscience must be joyned with Baptisme for the attaining of its end then we must admit of none that profess not the answer of a good Conscience but the former saith he is certain from the Text for Baptisme is said to save that is its appointed Vse yet not the External washing but the Answer of a good Conscience doth it Therefore this is of a necessary injunction and without it Baptisme cannot attain its Ends But it is to be administred and received only in order to the attainment of its End and theerefore never in a way by which the end is apparently not attainable What the answer of a good Conscience is the common Expositions fully confirm as I maintain The Assemblies Annotations saith he recite both thus viz. By the Answer of a good Conscience we may understand that unfeigned Faith whereof they made confession at their Baptisme and whereby their Consciences were purified and whereby they received the Remission of their sins The Fifth End of Baptisme is to be a Sign to the Believer of the Covenant on Gods part of washing away his sins by the Blood of Christ Fifth end to be a sign of the Covenant on Gods part to give Spiritual Life and Salvation Act. 2.32 3.3 Act. 22.16 1 Pet. 3 21. To which truth Mr. Perkins sets his Seal Mr. Perk. We see saith he what is done in Baptisme the Covenant of Grace is solemnized between God and the Party baptized and in this Covenant something belongs to God and something to the Party baptized And Bullinger Bullinger upon Act. 2.38 That Baptisme is an Agréement or Covenant of Grace which Christ enters into with us when we are baptized as well as a professing sign of our true Repentance A Sixth End is Siâ—th end to represent the union betwixt Christ the Believer That it might be a signal Representation of a Believers union with Christ called therefore a being baptized into Christ and a putting on of Christ figured out by such an Union and Conjunction with the Element as imports a being born thereof and and being clothed therewith Vpon which saith Dr. Taylor Whoever are baptized into Christ Dr. Tayl. have put on Christ have put on the new man This whole Argument is the very words of St. Paul The Major proposition is Dogmatically determined Gal. 3.24 The Minor in Eph. 4.24 The Conclusion then is obvious that they who are not formed in Righteousness and Holiness and Truth They who remaining in their iâ—capacities cannot walk in newness of Life they have not been baptized into Christ and then they have but one Member of the distinction used by St. Peter they have that Baptisme which is the putting away the filth of the Flesh but they have not that Baptisme which is the Answer of a good Conscience towards God which is the only Baptisme that saveth And this saith he is the Case of Children Mr Bax. And to this purpose also Mr. Baxter again p. 98. If it be the appointed use of all Christian Baptisme to solemnize our Marriage with Christ or to Seal or confirm our Vnion with him or ingrafting into him then must we baptize none that profess not iustifying â—aith because this is necessarily prerequisite and no other can pretend to union Marriage or ingrafting into Christ Both the Antecedent and the Consequent are evident in Gal. 3 27 28 29. For as many of you as have been baptized into Christ have put on Christ ye are all one in Christ Jesus and if ye be Christs then are ye Abrahams seed and Heirs according to Promise Here we see that it is not an accidental or separable thing for Baptisme to be our Visible entrance into Christ Our putting him on Our admittance by solemnization into the State of Gods Children and Heirs according to Promise For as all own if we be truly baptized we are baptized into Christ then are we Christs and have put on Christ
any of them and whether it is not contradictious to common sence and Experience for any to assert it For what Repentance or Faith are they capable to profess What present Regeneration can they evidence What Testimony of a good Conscience can they give in striking or keeping Covenant with God herein And how can they embrace or improve the Covenant on Gods part for Pardon Purging Justification Sanctification and Salvation And therefore is Mr. Faxter forced to confess in his plain Scripture proof p. 301. That as to the Ends of Baptisme they are rather to be fetched from the Aged then Infants and that because the aged 1. are the most fully capable Subjects 2. The most Excellent and Eminent Subjects 3. Of whom the Scripture fully speaks c. But on the contrary as for Infants Baptisme be acknowledgeth in the same place that the Scripture speaketh darkly of it Yea that it is so dark in the Scripture that the Controversy is thereby become not only hard but so hard as he saith he finds it Wherein if he hath not said more in a few words for the baptizing of Believers and against that of Infants then all his great book can answer Let all the world judge though he calls it in contradiction hereto plain Scripture Proof for Infants Church-Membership and Baptisme CHAP. V. Wherein the Baptisme of believers is proved to be the only Baptisme from the New-testament-dispensation so differing from that of the old THe Old Testament Church Fifthly from the new Testament Dispensation we find was national consisting of the Natural and Fleshly Seed of Abraham Therefore were Infants by the Ordinance of Circumcision added thereto Wherein they had a worldly Sanctuary Carnal Ordinances a Temporary Priesthood and multitude of Ceremonies The New-testament-church was by Christs appointment to be a separated people out of the Nations consisting only of the Spiritual Seed of Abraham and therefore believers upon profession of Faith by the Ordinance of Baptisme were added thereto Acts 2.31 1 Cor. 12.13 Wherein aâ— in the Spiritual house the true Tabernacle they partake of Spiritual Ordinances in Communion of Spiritual Members And by an unchangeable Priesthood do offer Spiritual Sacrifices and Worship God as true Wroshippers in Spirit and Truth And therefore upon this change you have John Baptist discharging that Priviledge of Abrahams natural Seed that admitted into the old Church from any such Rite in the new Mat. 3.9 c. telling them in express terms That now in Gospel dayes they must not say within themselves That they have Abraham for their Father viz. That they are the Children of a godly Parent No that which mâ—ght have served turn under Moses will not a vail nor must not be admitted now under Christ Nothing now but fruits meet for Repentance give right to the Bapâ—isme of Repentance and nothing short of the Spirits birth can orderly admit to Water-birth and Spiritual Ordinances And the Genuine Reason Christ himself gave to that Doctor in Israel though yet it seems ignorant of the Mystery of the new birth which only gives the right of admission into the New testament church Because saith he that which is born of the flesh is but flesh Regeneration being not entailed to Generation To which purpose therefore Dr. Owen Dr. Owen very excellently in his Catechisme about Government p. 106. Our Lord Jesus Christ hath laid down saith he as an Everlasting Rule that unless a man be born again he cannot enter into the Kingdom of God John 3.3 Requiring Regeneration as an indispensible condition in a Member of his Church a Subject of his Kingdom for his Temple is now to be built of Living Stones 1 Pet. 2.5 Men Spiritually and savingly quickned from their death in sin and by the Holy Ghost whereof they are partakers made a meet habitation for God Eph. 2 21 22 1 Cor. 3.16 2 Cor. 6.16 Which receiving Vital supplies from Christ its Head increaseth in faith and holiness edifying it self in love Thus far the Doctor Under the Law Ceremony Shadow Letter and Carnal Seed suited to Carnal Ordinances But when the substance and Spirit was come under the Gospel then only a spiritual Seed as most meet and suitable must attend the spiritual Worship and spiritual Ordinances Dr. Tayl. And herein doth Dr. Taylor very well accomodate this Truth P. 242. They saith he that baptize Children make Baptisme to be wholly an outward Duty a Work of the Law a Carnal Ordinance it makes us adhere to the Letter without regard of the Spirit to be satisfyed with Shadows to return to Bondage to relinquish the mysteriousness the substance and spirituality of the Gospel which Argument is of sâ— much the more consideration becausâ— under the Spiritual Covenant or thâ— Gospel of Grace if the Mystery goâ—â— not before the Symbol which doeâ— when the Symbols are consignations oâ— Grace as the Sacraments are yet iâ— always accompanies it but never followâ— in order of time And this is cleâ— in the perpetual Analogy of Holy Scripture CHAP. VI. Wherein Believers Baptisme is confirmed to be the only true Baptisme from the constitution of the Primitive Churches who were formed not of Ignorant Babes but of professing Men and Women that upon Baptisme were joyned together to observe all the Ordinances of Christ which is also further evidenced by the Dedications of the Epistles to the Churches as well as Contents of the same THe Truth whereof appears not only from the Order directed unto in Christs Commission 6. From the constitution of the Primitive Churches which as already observed requires that men be first taught in the Faith 2. That then they be baptized into the Faith And then thirdly that they be edified or taught in the Faith viz. in the place of teaching the Church or School of Christ The contemning which Order as Mr. Baxter saith is to contemn all Rules of Order Sect. 1 But also from the pattern and example the Apostles gave in observation of the aforesaid direction in planting the New Testament Churches we read of As first the Church of Jerusalem Jerusalem Acts 2.41 42. Then they that gladly received his Word were baptized and the same day there were added to them 3000. Souls The them that they were added to appear to be the Baptized Disciples mentioned Acts. 1.15 21 22. And so they continued in the Apostles Doctrine fellowship breaking of Bread and Prayers Where you have the order fully observed 1. Receiving or believing the Word 2. Baptizing 3. Church fellowship in Doctrine breaking Bread and Prayer And so in like manner you will find the self-same order was observed in all the Churches As Secondly The Church of Samaria Samaria Acts 8.12 Where it is said that when the Samaritans believed Philp Preaching the things concerning the Kingdom of God and the name of Jesus they were baptized both Men and Women but not a Word of Children Thirdly The Church at Cesarea Cesarea Acts 10 47 48.
what purpose is this coming forth in a point so controversal at this juncture where there is more need of Healing than Dividing Subjects To which I reply Answer That if Paul useth so powerful an Argument from one Baptism Eph. 4. to press Vnion and Peace then if there hath been another Baptism set on foot in opposition to it that must needs be a Make-bate with a witness it being no less than an Error in a Foundation Nay that which doth assert two Foundations and two Principles And if so Then what more hopeful Endeavours can there be put forth to effect Peace than to discover remove such a Rock of offence by Delivering from the false and Recovering to the true and one Baptism which doth not only heal the Division betwixt the Baptist and Poedobaptist but the Poedobaptists amongst themselves who are as you have heard at so great odds in the point and so sollicitous as Mr. Baxter tells us in a Practical of such Concernment Without which there being such an Error in the Principle such a Foundation of Antichrist held fast all Exhortations to Vnion viz. in Church-fellowship and Communion will signifie little Therefore let the cause be removed the bone of contention taken away the peaceable effects necessarily follow A faithful Pleading and Pressing whereof is the upright design of this Vndertaking and is therefore with the more Faith and Confidence recommended to the Blessing of God and to the Hearts and Consciences of all Sincere Vpright Ones that desire to keep the Commandments of God and the Testimony of Jesus Christ With this earnest Desire and Expectation that the Candid Ingenuous Reader however contrary-minded will overlook what of frailty and weakness he may take notice of which may be too much and eye principally the Design Drift and Scope thereof And that if by the multitude of Quotations through so antient a track he finds any particular mistake misquotation or misapplication that he will not so dwell or insist upon it to reject the Truth of all the rest that are full and clear without exception which is the way that Carpers and Sophisters take and the method that Papists have all along taken in Reply to our Protestant-Writers Though this withal I can assure you that I have not willingly given any such occasion But have either transcribed the Authorities from their own Works or from some Authentick Writers that have so done and especially from the Magdiburgensian History so much esteemed amongst the Protestants and whereof I shall be accountable to any judicious Enquirer that may doubt the truth hereof Though by the the way it must be remembred That all Humane Authority urged from Antiquity is at best but Argumentum ad Hominem It being Scripture-Authority only that is of Divine force and as coming from God can oblige the Conscience Therefore if you will but please before you make up your Judgment and pass the Definitive Sentence to read the whole and laying all parts together weigh them with an impartial mind in the Ballance of the Sanctuary you will find I doubt not That as no Ordinance of Jesus Christ is more fully and clearly asserted from the Scripture founded with greater Wisdom and Righteousness or of more excellent Use to the Church than that of Believers Baptism however it hath been contemned nick-named and reproached So no Invention of Man or Innovation of Antichrist hath been more pernicious either to the Church or World or founded upon less of Reason Righteousness and Truth than that of Sprinkling Infants though it hath so long and so currently past for Christs Ordinance of Baptism Lastly If any shall be offended at this Witness though thus made good by a seven-fold Demonstration twice told Let thâ—m know that the Providence of God hath so ordered as they 'l find herein that they cannot oppose it without opposing and contradicting themselves there being scarce one Argument in the whole Book that is not substiantially confirmed by some eminent men of their own Amongst several Mistakes committed by the Press the Reader is desired to correct these following some whereof alter the sense viz. PAge 29. Line 15. Read or Church P. 30. l. 18. r. and respective l. 19. none for man l. 22. r. Body of Christ P. 50. l. 2. r. of Infants Bapt. P. 72. l. 4. r. by for tâ— P. 86. l. 14. r. that P. 94. l. 24. r. uncapable P. 129. l. 19. r. the name P. 134. dele rather P. 145. l. 17. r. new Garment P. 151. l. 4. r. for P. 152. l. 23. r. know that P. 191. l. 22. r. intail P. 229. l. 8. r. Generations p. 271. l. 12. r. them P. 276. l. 16. r. conform to P 285. l. 15. r. Lanifrank P. 287. l. 18. dele for P. 296. l. 18. r. Manichean P. 307. l. 12. r. â—ppositions In the Postscript p. 41. l. 13. r. contemptious traducing p. 50. l. 1. dele which p. 51. l. 19. by the Church The Contents of the whole The Book consists of Two Parts the first proving Believers The second disproving Infants Baptism under these two Heads 1. That the Baptising of Believers is only to be esteemed Christs Ordinance of Baptisme 2. That the Baptising of Infants is no Ordinance of Jesus Christ The first whereof is proved in seven Chapters viz. 1. From Christs positive Institution and Commission commanding it P. 1. 2. From the Apostolical Doctrines and Precepts teaching it p. 6. 3. From the Examples of Primitive Saints practising it p. 9. 4. From the Spiritual Ends in the Ordinance enjoyning it p. 15. 5. From the New-Testament-Dispensation requiring it p. 35. 6. From the Constitution of all the Primitive Churches confirming it p. 39. 7. From the Testimonies of Learned Men in all Ages since Christ witnessing to it p. 55. The second is also made good in seven Chapters more viz. 1. From the Scriptures total Silence as to any Precept or Practice to warrant it p. 97. 2. From the Silence of Antiquity it self as to any practice of it for 300 years or the imposing of it for at least till 400 years after Christ p. 107. 3. From the erroneous Grounds both as to fabulous Traditions and mistaken Scriptures pretended for it p. 151. 4. From the Change and Alteration of the Rite and Ceremony it self of Dipping the whole Man into Sprinkling a little Water on the Head or Face p. 232. 5. From the Nullity and utter Insignificancy of it as to any Gospel-Ordinance p. 253. 6. From the Absurdities and Contradictions of it p. 261 7. From the eminent witness born against it all along p. 269. The Examination of the Stories about Thomas Munzer and John a Leyden p. 318. With the History of the Antiquity of the Christianity of the Antient Britains and Waldenses And a Postscript in Answer to Mr. Bunyan Believers Baptisme Proved CHAP. I. Wherein the Baptism of Believers is proved to be the only true Baptism I. From Christ's positive Commission from Christs positive
description he makes of the Christian Baptisme and the manner that Christians were admitted after it into the Churches of Christ in those days can hardly I presume pick out any good warranty for Infants Church-membership or Baptisme out of the same CENTURY III. IN this Third Century they say as to the Rites of Baptisme in the Asiatick Churches they have no Testimony as to any Alteration but concerning the Affrican Churches they give some account and of the great corruptions creeping into the Church respecting this Ordâ—nance of Baptisme at least in Opinion though as to practice they say they cannot give any particular Instance both as to subject time manner and ceremonies Cent. 3. c. 6.123 124 125. Tertull They tell us That Tertullian in his Book de Baptismo opposeth himself by several Arguments at large to some that asserted Infants Baptisme affirming That the Adult were the only proper subjects of Baptisme because saith he fasting confession of sins prayer profession renouncing the Devil and his Works is required from the Baptized Mr. Bax. Mr. Baxter is pleased to give us this farther account of Baptisme in this Age in his Saints Rest Part 1. c. 8. Sect. 5 in these words viz. That Tertullian Origen and Cyprian who lived saith he in the second and third Centuries do all of them affirm that in the Primative times none were bapâ—ized without an express covenanting wherein they renounced the World Flesh and Devil and ingaged themselves to Christ and promised to obey him And again he is pleased to tell us in his defence of the Principles of Love P. 7. in these words That he knew that in the days of Tertullian Nazianzen and Austin Men had liberty to be baptized or to bring their Children when and at what age they pleased and that none were forced to go against their Consciences therein And that he knew not that our Rule or Religiâ—n is changed or that we are grown any wiser or â—eâ—â—â— then they Eusebius Eusebius Lib. 6. Hist Eccles saith That Origen was appointed by Demetrius to be at Alexandria a Catichist that is a Teacher of those that were Disciples and Scholers in the faith which Office before his time after the Apostles Plautius and Clemens did execute whose Disciples he saith were Plutarch â—erenus Heraclus and Heron and that a Woman after she was Baptized with Water was as a Martyr put to Death and Baptized with fire for Christs sake after Origen Heracles and after him Dâ—onysius taught in the said School of Alexandria those that were to be instructed in the faith before Baptisme And again in Lib. 7. Chap. 8. There was with us a Brother which believed who being present amongst those that were to be Baptized and heard how they were Questioned and how they answered came weeping to me and desired of me to be cleansed and washed by Christian Baptisme CENTURY IV. IN this Age they tell us That it was the Universal practice to Baptize the Adult upon profession of Faith and for which they give us several Authorities out of the learned Fathers and Councils at that time some whereof you have as followeth Athan. Athanasius contra Arianos Our Saviour saith he did not slightly command to Baptize For first of all he said Teach and then Baptize that true Faith might come by teaching and Baptisme perfected by Faith Hillary Hillary Lib. 2. de Trinitate The Lord hath commanded to baptize upon the Name of the Father the Son and the Holy Ghost that is upon Confession of the beginners the only begotten and him that was given And farther the said Hillary prayeth thus to God O living Lord preserve my Faith and the Testimony of my Conscience so that I may always keep what I have confessed in the Sacrament of my Regeneration when I was Baptized in the Name of the Father Son and Holy Spirit namely that I may worship thee O God our Father with thy Son and stir up thy Holy Spirit in me which proceedeth or goeth out from thee And again saith That all the Eastern Churches did only Baptize the Adult Basil Basil contra Eunomium Lib. 3. Must the faithfull be sealed with Baptisme Faith must needs precede and go before And in his Exhortation to Baptisme saith that none were to be baptized but the Catachumens and those that were duly instructed in the faith Gregory Nazian Gregory Nazianzen in his Third Oration saith That the Baptized used in the first place to confess their Sins and to renounce the Devil and all his Works before many Witnesses And again That none were baptized of old but they that did so confess their sins and how dangerous it was headily and without due preparation to partake thereof He therefore adviseth That the Baptisme of Infants be defer'd till they could give an Account of â—heiâ— Faith as Dr. Taylor p 239. Ambrose Ambrose saith in his Third Book de Sacramentis c. 2. That the Baptized did not only make Confession of his Faith but was to desire the same And in his Second Book de â—piritu Sancto In our Sacrament saith he there are three Questions propounded and three Confessions made without which none can be washed Arnoâ—ius Arnobius in Ps 146 Thou art not first saith he baptized and then beginnest first to affect and embrace the faith but when thou art to be baptized thou signifiest unto the Priest what thy desire is and makest thy confession with thy moâ—th Jerom Jerom. upon Matthew saith The Lord commanded his Apostles that they â—â—ould first Instruct and Teach all Nations and afterwards should baptize those that were instructed in the Mysteries of the Faith for it cannot be saith he that the Body should receive that Sacrament of Baptisme till the Soul have before received the true Faith Jerom Jerom. saith That in the Eastern Churches the Adulâ— were only Baptizâ—d in his Epistle against the Errors of John of Jerusalem And again in his Epistle to Pamachius saith That they are to be admitted to Baptisme to whom it doth properly belong viz. those only who have been Instructed in the Faith Decrees of Councels IN the 4th Council of Carthage it was determined C. Carth. That whoever was to be baptized should give in his Name and that then after due Examinations and Preparations Baptisme was to be administred Magd. Cent. 4 c. 6. 417. C. Laodi In the Council of Laodicea in their 46. Canon it was determined that the baptized should Rehearse the Articles of the Creed Magd. Cent. 4. 418. C. Neo. In the 6. Canon of the Council of Neocesaria It is said That Confession and free choise was necessary to Baptisme Mag. Cent. 4. 616. Grotius Grotius in his Annotations upon Mat. 19. saith That the Canon of the Synâ—â— of Neocaesaria held in the year 315. Determined that a Woman with Child might be baptized because the Baptisme reached not the fruit of the Womb because in the Confession
in baptizing of Bells and Churches which in your judgment is so far from making it a right Ordinance the true Subject being wanting that it is no less then a prophanation thereof and a miserable taking of the name of God in vain And farther to demonstrate and illustrate this point you know it is generally owned that Baptisme is no other then our mystical Marriage as being the solemnization of a mutual consent and striking of a Covenant the essentials of Marriage betwixt Christ â—â—d a believer Mr. Bax. as Mr. Baxter â—â—ly owns and acknowledges in his 9. Argument to Mr. Blake saying I conclude Christ hath appointed no Baptisme but what is for a visible Marriage of the Soul to himself as Protestants saith he ordinarily confess therefore he hath appointed no Baptisme but for those that profess to take Jesus Christ â—o be their Husband and to give up themselves to him as his Spouse Now mutual consent in Marriage is so essential an Ingredient that without it there is no Marriage being as Beza saith the formal cause thereof because only Consent makes the Marriage as saith the Lawyers so that if there should be only the consent of one Party it is but like a bargain wherein only one side is agreed for as well known there is no Covenant where no Consent And just so it is in the Case of Infants Baptisme for if you dip an Infant without Consent or Vnderstanding that indeed is capable of neither it no more makes Baptisme then a bargain a bargain though one side only be agreed or if made with an Infant or an Idiot or then a forc'd bed is lawfull Matrimony for as Mr. Baxter before 〈◊〉 ingeniously confesseth That for persons to be baptized without such a profest Contract is a Baptisme not of Christs appointment and that being done without Repentance and Faith iâ— an impious prophanation yea ridiculous saith Mr. Calvin as before And in Confirmation of this weighty point of nullity we are yet farther beholding to Mr. Baxter who is pleased in his Christian Directory amongst the many Cases of Conscience to give 〈◊〉 the discussion of this and which in P. 817. you 'l find managed after this sort viz. Q. 41. Are they really baptized who are baptized according to the English Liturgy and Canons where the Parent seemeth excluded and those to consent for the Infant which have â—o power to do it Answ I find saith he some puzled with this doubt whether all our Infants Baptisme be a meer nullity for say they the outward washing without Covenanting with God is no more Baptisme then the Body of Corps is a Man the Covenant iâ— the chiefe essential part in Baptisme And he that was never entred into Covenant with God was never Baptized But Infants according to the Liturgy are not entred into Covenant with God which they would prove thus They that neither ever Covenanted by themselves or any authorized person for them were never entred into Covenant with God for that is no act of theirs which is done by a stranger that hath no power to do it but c. That they did it not themselves is undeniable That they did it not by any person impowred by God to do it for them we prove first because God fathers are the persons by whom the Infant is said to promise but God-fathers have no Power from God 1. Not by Nature 2. Not by Scripture Secondly because the Parents are not only included as Covenanters but prositively excluded 1. In that the whole Office of Covenanting for the Child from first to last is laid on others 2. In that the 29. Canon saith No Parent shall be urged to be present nor admitted to answer 〈◊〉 God-father for his own Child by â—â—â—ch the Parent is excluded Therefore our Children are all unbaptized to which he is pleased to answer to this purpose Mr. Bax. Answer That though the Parents be absent who yet may if he please be silently present yet his consent is supposed because he chooseth the Sponsors and gives the Minister notice before hand and though my judgment be that they should be the principal Covenanters for the Child expresly yet the want of that expresness will not make us unbaptized persons Now whether Mr. Baxter herein hath not most amply confirmed and not at all answered the Scruple let all men judge For first if it be so as scrupled and by him not denyed 1. That the entring Covenant with God it so the Essential part of Baptisme that without it it is not 2. That Children cannot 3. That the Sureties either by the Law of God or Nature ought not 4. That the Parent by the Canon Law must not How then is it possible which our learned Casuist would impose upon us that a Parents â—â—pposed Consent can create a power in another to do a thing which neither the Law of God nor Nature enjoy us for approves And therefore have we not good and substantial ground from this Argument to conclude That for as much as Children by the Liturgy are baptized without any covenanting with God either by themselves or others authorized by God thereto therefore their Baptisme is a meer nullity And as to his saying Dictator and Oracle like that a Parent hath a Covenanting Power for his Child inherent in him and which he may confer upon another It is but begging the Question in both parts and no less then opposing the Canon but especially a contradicting the whole Current of Scripture As to the Humane invention of Gossips or Sureties for Children and Bells c. you have before at large treated of both as to their Original and Use and also how sinfull and ridiculous by the Bishop of Downe P. 91 92. Which Chapter therefore I shall conclude with the words of Mr. L. a person of great learning and moderation as generally esteemed in his book of Baptisme upon this Point P. 359. And the Patrons of Baptisme I hope will pardon me If what Chamier affirms of Baptisme not given by a right Minister I with more Equity and Reason affirm here That it is not a Sacrament but a rash mockery or deceiving by no â—â—ans to be endured in the Church CHAP. VII Wherein there is an account of some eminent witness that hath been born against Infants Baptisme from first to last THe first we shall mention is that excellent Testimony Tertullian bore against it Tertul. upon the first appearance of it in the 3. Century in his Book de Baptisme Cap. 18. Wherein he disswades from the practice by such like Arguments as these viz. First From the mistake of the Scripture usually brought to enforce it which was afterwards called the Scripture Canon for Baptisme viz. Mat. 19.14 Suffer little Children to come to me and forbid them not for of such is the Kingdom of Heaven c. It is true saith he the Lord saith Dâ— not forbid them to come to me Let them come therefore when they grow