Baptiâ—m deal preprosterously oversliping the commandment of repenting and bâ—leiving this is the cause of of so much profaneness in the world we see what is done in Baptism the Covenant of grace is solemniz'd between God and the Party baptized and in this Covenant something belongs to God some to the Party baptized the actions of the Party baptized is a certain stipulation or obligation whereby he bindeth himself to give homage to the Father Son and holy Ghost This homage standeth IN FAITH whereby all the promises of God are beleieved and in OBEDIENCE to all his commandements The sign of this obligation is that the Party baptized WILLINGLY yeilds himself to be washed with water 3. Diodate on the same Text teaches that Baptism is a Sacrament of grace in remission and expiation of sins and regeneration to a new life And likewise for a token that they are bound on there side meaning such as are baptized to consecrate themseâ—ves to God and to give themselves over to the conduct of 〈◊〉 Spirit and to CONFESSE his name PERPETUALLY Thus these three witnesses do concurre with the truth and therein do hold a concord with the baptized Churches And one would think there should now be no place for such a conceit as that Infants are fit subjects for the sacred ordinance of baptism because wholly uncapable of these qualifications Now whereas divâ—râ— things are pretended as grounds for Infant Baptism we shall briefly recount the particulars which are chiefly insisted on and then show how the same are refelled or made void by some of the most learned Asserters of Paedo-baptism The grounds pretended are these 1. The Covenant which God made with Abraham and his seed Gen. 17. who were to be circumcised to wit the makes only in their Infancy this is thought to be a Type of baptism and hence 't is conceived that Infants ought â—o be baptized 2. Christs permiâ—â—ing Infants to be brought to him as persons to whom the Kingdome belongs 3. They being tainted with original sin must be cleansed from it which is supposed to be done by baptism 4. Because it is said except a man be born of water c. he cannot enter into the kingdome of God John 3. 5. Because Infants do not ponere obicem and so are more fit for baptism then adult Persons as 't is thought 6. Because without baptism Parents can not hope the salvation of dying Infants as some think 7. The promise of the holy Ghost Acts 2. 39 is thought to belong to Infants and so they ought to be baptized because they are said to be holy 8. Unless Infants be baptized 't is thought God is worse to Infants in the Gospel then in the Law 9. Infants are a parâ— of all Nations and the command for baptizing is of extent to all Nations 10. 'T is thought the Apostles baptized Infants because they baptized whole housholds and 't is said it hath descended to this very age as a Tradition Apostolical To all which Doct. Jer. Taylor and others in behalf of the baptized Churches do give answer as followeth That this is a goodly Harangue which upon strict examination will come to nothing that it pretends fairly and signifies little that some of those allegations are false some impertinent and all the rest insufficient For the argument from circumcision is invalid or of no wright upon infinite considerations figures and types prove nothing unless a commandment go along with them or some express â—o signifie such to be their purpose for the deluge of waters and the ark of Noah were a figure of Baptism sâ—id Peâ—â—r and if therefore the Circumstances of one should be drawn to the other we should make Baptism a Prodigie rather then a rite The Pascal Lamb was a Type of the Eucharist which succeeds the other as Baptism doth Circumcision but because there was in the manducation of the Pascal Lamb no prescription of Sacramental drink shall we thence conclude that the Eucharist is to be ministred but in one kind and even in the very instance of this argument suppâ—sing a correspondence of analogie betwen Circumcision and Baptism yet there is no correspondence of Identity for although it were granted that both of them did consign the Covenant of Faith yet there is nothing in Circumstance of Childrens being Circumcised that so concerns that Mâ—stery but that it might very well be given to Children and yet Baptism to men of reason because Circumcision left a Character in the flesh whiâ—h being imprinted upon Infants did its work to them when they came to age and such a Character was necessary because there was no word added to the sign but baptism imptints nothing that remains on the body and if it leaves a Character at all it is upon the soul to which also the word is added which is as much a part of the Sacrament as the sign it self is for both wch reasons it is very requisite that the Persons baptized should be capable of reason that they may be capable of both the word of the Sacrament and thâ— impress made upon the Spirit Since therefore the reason of this paâ—ity does wholly fail there is nothing left to infer a necessity of complying in this circumstance of age any more then in the other anexes of the Type and the case is clear in the Bishops question to Câ—pâ—iuâ— for why should not Infants be baptized just upon the eight day as well as Circumcised if the correspondence of the rites be an argument to infer one circumstance which is impertninent and accidental to the misteriousness of the rite why should it not infer all especially such a material thing as the time of baptism for if the eight day be not determined no man is able to assign the day of baptism which being delayed till the tenth or twentieth day may by the same reason be deferred till the Child have passed through its infancy and become capable of eâ—udition and then also females must not be baptized because they were not circumcized but it were more proper if we would understand it aright to prosecute the analogie of the type to the antitipe by way of letter and spirit and signification and as circumcision signifies baptism so also the adjuncts of circumcision shall signifie something spiritual in the adherences of baptism And therefore as Infants were circumcised so spirituâ—l Infants shall be baptized which according to some is spiritual circumcision which yet is better expounded by St. Paul Phil. 3. Where he makes the spiritual circumcision to be the mind and spirit renewed and the putting of the body of the sins of the flesh for therefore babes had the ministery of the type to signifie that we must when we give our names to Christ become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children in malice for unless you become like one of these little ones you cannot enter into the Kingdome of Heaven said our blessed Saviour and then the â—ye is made compleat and this
that Infants have habitual faith but who told them so how can they prove it what Revelaâ—ion or reason teaches such a thing Are they by this habit so much as disposed to an actual belief without a new Master â—an an Infant sent into a Mahumetan Province be more confident for Christianity when he comes to be a Man then if he had not been baptized are there any acts precedent Concomitant or consequent to this pretended habit this strange invention is absolutely without Art without Scripture Reason or Authority But if there were such a thing as this abitual Faith then either all Infants have â— or some only if all why do they deny bapâ—â—sm to the Infants which are horn of unbeâ—evers must the child bear the unbelief of 〈◊〉 Parents if sâ—me only have it how know they these from 〈◊〉 rest sith when they come to years there found a like barrenness of this grace 〈◊〉 means be used to beget it but third where doth the Scripture make an habitâ—â— Faith that which intitles any person to baâ—tism Surely according to these concâ—â—â— no man can ever tell to whom or when 〈◊〉 dispence baptism But the men are â—â— be excused unless there were bettâ—â— grounds but for all these stratageâ— the Argument now alleadged agaiâ— Infant baptism is demonstrable aâ— unanswerable To which also this consideratiâ—â— may be added that if baptism be â—â—cessary to the Salvation of Infant upon whom is the imposition laiâ— To whom is the command giveâ— To Parents or to the Children not 〈◊〉 the Children for they are not capâ—ble of a Law not to the parents 〈◊〉 then God hath put the salvation 〈◊〉 innocent babeâ— into the power of â—thers and Infants may then be damnâ—â— for their Parents carelessness or mâ—lice It follows that it is not necessary at all to be done to them to whom it cannot be prescribed by a Law and in whose behalf it cannot be reasonably intrusted to others with the appendant necessity and if it be not necessary it is certain it is not reasonable and most certain it is no where in terms prescribed and therefore it is to be presumed that it ought to be understood and administred according as other precepts are with reference to the capacity of the subject and the reasonableness of the thing For I consider that the baptizing of Infants does rush upon such inconveniences which in other questions we avoid like Rocks which will appear if we discourse thus Either baptism produces spiritual effects or it produces them not If it produces not any why is such contention about it But if as without all peradventure all the Paedo-baptists will say Baptism does a work upon the soul producing spiritual benefits and advantages These advantages are produced by the externaâ— work of the Sacrament alone or bâ— that as it is helped by the co-operation and predispositions of the suscipienâ— If by the external work of thâ— Sacrament alone how does this diffeâ— from the opus oâ—eratum of the Papistâ— save that it is worse For they saâ— the Sacrament does not produce in effect but in a suscipient disposed bâ— all requisites and due preparatives 〈◊〉 piety faith and repentance thougâ— in a subject so disposed they say thâ— Sacrament by its own vertue does iâ— but this opinion says it does it of 〈◊〉 self without the help or so much 〈◊〉 the coexistence of any condition buâ— meer reception But if the Sacrament does not dâ— its work alone but per modum recipienâ—es according to the predispofitionâ— of the suscipient then because Infant can neither hinder it nor do anâ— thing to further it it does them no benesit at all And if any man runs for succor to that exploded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Infants have faith or any other inspired habit of I know not what how we desire no more advantage in the world then that they are constrainâ—d to an answer without Revâ—lation against reason common sence and all experience in the world The sum of the argument in short is this though under another repâ—esentment Either baptism is a meer Ceremony or it imploys a duty on our part if it be a Ceremony only how does it sanctifie us or make the comers thereunto perâ—ect If it imployâ— a duty on our part how then can Children receive it who cannot do duty at all And indeed this way of Ministration makes baptism to be wholly an outward duty a work of the Law a carnal ordinance it makes us adheare to the Letter without regard of the spirit to be satissied with the shadows to return to bondage To relinquish the misteriousnes the substancâ— and spirituallity of the Gospel which argument is of so much the more consequence because under the spiritual Covenant or the Gospel of grace 〈◊〉 the mistery goes not before the Symbol which it does when the Symbolâ— are seales and consignations of thâ— grace as it is said the Sacraments are yet it always accompanies it buâ— never follows in order of time anâ— this is clear in the perpetual analogy of holy Scripture For Baptisme is never propounded mentioned or enjoyned as a mean of remission of sins or of eternal life but something of duty choice or sanctity is joyned with it in ordeâ— production of the end so mentioneâ— kâ—ow you not that sâ— many as are Baptisâ— inâ—o â—hrâ—st Jesus anâ— Baptised into his death There iâ— the mistery and the Symbol together and declared to be perpetually united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All of us who were Baptised into one were Baptised into the other not only in 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 baptised 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 's the full mistery of Baptisme for being baptised 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 pertakers of his resurrection and that is not here instanced in precise reward but in exact duty for all this is nothing but Cruc fiction of the old man a destroying the body of sin that we no longer serve sin This indeed is truly to be baptized both in the Symbol and the Mistery what is less then this is but the Symbol only a meer Ceremony an opus operatum a dead Letter an empty shadow an instrument without an agent to manage or force to actuate it Plainer yet whosoever are baptized into Christ have put on Christ have put on the new Man But to put on the new Man is to be formed in Righteousness holiness and truth This whole argument is the very words of St. Paul The major proposition is dogmatically determined Gal. 3. 27. The minor in
Ephes 4. 24. The conclusion then is obvious That they who are not formed a new in Righteousness holyness and truth they who remaining in the present in incapacities 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 baptism which is a putting away the fiâ—th of the flesh if yet an human institute may be so called but they have not that baptism which is the answer of a good Conscience towards God which is the only baptism which saveth us and this is the case of Children and then the case is thus As Infants by the force of nature cannot put themselves into a supernaturall condition and therefore say the Paedo baptists they need baptism to put them into it as if the â—â—re â—eâ—eâ—ony of which only they are capaâ—'le could put them into a supernaturall conâ—ition so if they be baptized before the use of reason before the works of the Spirit before the opperations of grace before they can throw of the works of darknes and live in riâ—hteousness ond newness of life they are never the nearer from the pains of Hell they shall be saved by the mercy of God and their oâ—â— innocence though they dye in puris naturalibus and baptism will carry them no further for that baptism that saves us is not the only washing with water of which only Infant are capable but the answer of a good Conscience towards God of which they are not capable till the use oâ— reason till they know to chuse the good and refuse the evill And from thence I consider a new that all vows made by persons undeâ— others names stipulations made bâ— minors are not valid till they by â— supervening act after they are of sufficient age do ratifie the same whâ— then may not Infants as well makâ— the vow de novo as de novo ratifie thâ—â— which was made for them ab antiquâ— when they come to years of choyce If the Infant vow be invalid till thâ— manly confirmation why were it 〈◊〉 as good they staid to make it till thâ— time before which if they do maâ—â— it it is to no purpose this would 〈◊〉 considered And in conclusion our way is the surer way for not to baptise Children till they can give an account of their faith is the most proportionable to an act of reason and humanity and it can have no danger in it for to say that Infants may be damn'd for want of baptism a thing which is not in their power to acquire they being yet persons not capable of a Law is to afirm that of God which we dare not say of any wise and good man Certainly it is very much derogatory to Gods justiâ—e and a plain defiance to the infinite reputation of his goodness And therefore who ever will pertinatiously persist in this opinion of the paedo-baptists and practise it accordingly they polute the blood of the everlasting Testament They dishonor and make a pageantry of the Sacrament They Ineffectually represent a sepulture into the death of Christ and please themselves in a sign without effect making baptism like the Figtree full-of Leaves but no fruit c. Thus far the Anabaptists may argue and men have disputed against them with so much weakness and confâ—dence that they have been eucouraged in their error alias in thâ— truth more by accidentiall aliaâ— real advantages we have given them by our weak arguings then by any truth of their cause or excellency oâ— of their wit so the Dr. is pleased tâ— say but the evidences of our side spâ—ak otherwise but the use I make of it as to our ppesent question saith the Dr. is this that since there is noâ— direct impiety in the opinion noâ— any that is apparently consequent to it and they which so much pâ—obabillity do or may pretend to true perswasion they are with all means Christian fair and human to bâ— redargued or instructed but if they cannot be perswaded they must be left to God who knows every degree of every mans understanding all his weaknesses and strength's what impress each argument makes upon his spirit and how unresistable every reason is and he alone judges his inâ—oceâ—cy and sincerity And for the question I think there is so much to be petended he might say really urged against that which I believe to be truth that there is much more truth then evidence on our side a strange saying of so wiâ—e a man as if the truth in this case doth not whâ—lly depend upon evidence sith its a positive and no morall precept and therefore we may be confident as for our own particulars but not too forward premtorily to prescribe to others muchless damn or kill or to persecute them that only in this particular disagree Thus far Doctor Taylor for our appollogie To whom to add any more witnesses though more might be brought would be superfluous I therefore proceed to the next question viz. What is the due act or outward form to be used in this sollemn rite of holy baptism It may well be the admiration of every wise and good man how it should come into the mind of such as pretend to be followers of Christ that holy baptism should be performed by aspertion or casting a few drops of Water upon the subject by the fingers of the administrator The scriptures every where teaching us that the originall form was by imversion in Rivers or places of much Water Maâ—â— 1. John 3. Christ himseâ—f who surely would do nothing superfluous or in vain was baptized in the River by John the first baptist who had his direction from Heaven and his approbation from on high in that very action Mall 3. and chuss who were under the immediate direction of the holy spirit the leader into all truth found it necessary for the administrator and subject to go both into the Water for the due performance of this holy Ordinance Add thereunto that the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when used to express the action done in this service is to dip or immâ—rge the party in the Element as is confessed by the learned Paedo-baptists themseâ—ves as we shall see in the sequel And here we will still prefer the Church of England who teacheth us that the outward Sign or Form in baptism is Water wherein the party baptized is dipped c. And though she add or sprinkled with it yet that her Conscience tells her that is not the right way appeareth in that she only assigns that by indulgence to such Infants as are in danger of death c The Church of Rome also confesseth by a learned Pen that she changed dipping the party baptized over the head and Ears to a little sprinkling upon the Face Erasmus paraphrasing on the words baptizing them Mat. 28. saith thus if they believe that which you teach them and begin to be repentant
excluding himself that they â—ee but darkly prophesie but in part know but in part so that perfection â—erein is not to be pretended 2. That the Apostles did deliver infallible and undoubted verities for all to submit to as the very word of God c. proceeded not hence viz. because they were gifted men But as being the chosen witnesses of God purposely ordained to that very end for which cause they saw that just one heard the words of his mouth and by infallible proves were assured of the Resurrection of our Lord and of his will concerning his Kingdom John 15 16. Ye have not chosen me but I have chosen you and ordained you that you should go and bring forth fruit and that your fruit should remain that whatsoever ye shall ask the Father in my Name he may give it you see Acts 10. 40. 41. and Acts 22. 14. 15. The God of oâ—r Fathers hath chosen thee that thou should knâ—w his will and see that just one and shouldest hear the voice of his mouth FOR thou shalt be his witness unto all men of what thou hast SEEN AND HEARD These are the Fathers of the Churches the Foundation layers the Master-builders in such an elevated consideration as that the authority of one is to be valued above the authority of ten thousand subsequent teachers which is a greater number then ever yet convened in a generall councell 1. Cor. 4. 15. 16. These were such Fathers as laid up such a stock of doctrine for their Children as whoso bringeth not along with them is not to be received 2. John 8. 9 10. And whosoever corrupteth by adding takeing away or perverting is to be held accursed to be nameless in the City of God and the book of Life The conclusion is this gifted persons on whom the Holy Ghost fell as it did on the Apostles were not thereby impowered to propose new Oracles or to be the Apostles Competitors and if any presume to these things as some did in the Apostles dayes they shall fulfill that sentence 2. Tim. 3. 9. They shall proceed no further for their folly shall be made manifest to all men as theirs also was Ob. 2. If the gifts of the spirit 1. Cor. 12. Have continued in the Church as you teach 't is strange we have no account of them since their days unless we regard the papacy who have claim'd the gift of Miracles in every age which they urge as an undoubted proof that they only are the Church of Christ Ans 1. It is true that people do pretend as 't is said in the objection and it is now my business to examine the goodness of that pretence only this I say they cannot find their Church to have had a being in every age since Christ and therefore very unlikely to prove what they say in the case of Miracles But put case that since they have had a being in the world some signs or wonders have been done among them yet hence to infer the truth of their Church state is very unsafe sith before an equall judge others will be found to have as clear a claim to Miracles as themselves Mat. 7. 22. Many wâ—ll say unto me in that day have we not prophesiâ—d in thy Name and in thy name have we cast out Devils and in thy name have done many wondrous works And then will I profess unâ—o them I never knew you depart from me ye workers of iniquity And though our Saviour saith no man can do a miracle in his Name and lightly speak evil of him yet that very speech supposes the thing possible It doth not follow therefore that wheresoever miraculous gifts are there is the true Church but she is only known by her Conformity to the Doctrine of God our Saviour chiefly in the principles of Religion Heb. 6. 1. 2. For we are his House if built upon that foundation of Repentance faith c and paâ—takers of him IF we hold the beginning of our confidence stedfast to the end otherwise not Heb. 3. 6. 14. If any come unto you and bring not this doctrine receive him not to house no though he work miracles for thus saith the Lord. If there arise among you a Prophet or a Dreamer of Dreams and giveth thee asign or a wonder and the sign or the wonder come to pass whereof he spake unto thee now note if he do this saying let us go after other Gods which thou hast not koown and let us serve them thou shalt not hearken to the words of that Prophet For the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your Soul And hence learn this one thing that Gods Truth is not to give place to any gifts but all gifts are to subserve to the furtherance of his Truth To conclude as we ought not to be ignorant of the gifts of the spirit so neither of the means ordain'd of God to obtain those gifts The primitive Churches are herein our best guide as the word directs T is well known and I think granted on all handâ— that they used the solemn Ordinance of prayer and imposition of hands for obtaining the promised Spirit at least with respect to these gifts Now be it so though I say for the Graces or Fruits also then seeing these gifts are promised to us as well as unto them and are attainable and in part at least attained by many what should hinder the Churches but that now they should tread in this path with faith and full assurance that a blessing is in it As in holy baptism we are placed as it were among those whose sins are washed away in the blood of the Lamb. So in this Holy Ordinance of prayer and imposition of hands we are in a solemn manner ushered into the promise of the holy spirit and as the pardon of our sins signified in baptism doth not prevent but better capaciate us to pray daily forgive us our â—â—espasses so imposition of hands doth put us into a better capacity to seek dayly for the gifts and graces of the spiriâ— bâ—cause now solemnly intercessed in the promise by that very way the primiâ—ive Saints were intercessed therein Acts 8. 15 17. Acts 19. 2. 6. 2 Tim. 1. 6. Heb. 6. 12. Who when they were down prayed for them that they might receive the Holy Ghost then laid they their hands on them and they receithe Holy Ghost Have they received of the Holy Ghost since the believed And when Paul had laid his hand is on them the Holy Ghost 〈◊〉 on them Wherefore I put thâ—e in remâ—mbâ—ance that thou stir up the gift of God which is in thee by the putting oâ— of my hands The foundation of Repentance and of faith towards God of the Dâ—ctrine of bapâ—ism and of laying on of hands of the resurrection of the dead and of Eternal Judgement What shall I 〈◊〉 the Scriptures are evidence sufficient that this Ordinance is of
THE Paedo-Baptists Apology FOR THE Baptized Churches Shewing The invalidity of the strongest grounds for Infant Baptism out of the works of the learned assertors of that tenent AND That the Baptism of Repentance for the remission of sins is a duty incumbent upon all sinners who come orderly to the profession of Christianity ALSO The Promise of the Spirit â—eing the substance of a Sermon on 1 Cor. 12. 1. To which is added A POST-SCRIPT Out of the works of Dr. Jer. Taylor in defence of imposition of hands as a never failing Ministery By Tho. Grantham Mr. Perkins on Gal. 3. 27. Baptism alone is no mark of Gods Child but Baptism joyned with Faith for so must the text be consideres All the Galations that believe are baptized into Christ Printed in the Year 1671. To the Reader Friend I Have a few things to say before thou read this ensuing Apology and first The occasion of it is from the late unkind usages which the Baptized Churches have received from the Paedo-Baptists by violently dispersing their Assemblies by defacing and taking away their meeting places by imprisoning their persons seizing and wasting their Estates by injuring them in their Trade by means of excommunications by Writs de Capiendo and other penall proceedings both confining their Persons and exposing them to great inconveniencies And all this only as I conceive for their conscionable observance of the will of God in Preaching the Gospel to sinners â—â—r the obedience of faith and for adhearing to that form of Doctrine once deliâ—ered to the Saints Heb. 6. 1 2. In which Doctâ—ine and sufferings being through the mercy of God a pertaker with them I thought I might lawsully write an Apology for them or at least for the Truth professed by them And that I might the â—ore effectually do this I chose to speak â—o their adversâ—ries by the learned â—ens of their own Doctors 2. My design in writing this Apoâ—ogy is to abate if it may be that great enmity which hath appeared generally between the parties concerned and more perticularly that spirit of opposition and disrespâ—ct which too much appears in the more refined sort of the Paedo-Baptists against such as labor to reform or rather to restore the Doctrine of Baptism to its first integrity and estimation among all that profess the name of our Lord Jesus Christ under what Epethets or denâ—minations soever And me thinks thâ— truth should prevail with all that do consider the authority and force thereof to be such that men are constrained as it were to speak for it though to the overthrow of their dearest errours so that we may say their Rock is net as our Rock our enemies being judges 3. I have not injured the sense of my authours and where I have added any thing for explycation of any word or passage I have distingushed the same partly by a different Letter and partly by this Character nor have I said much in the Apology as indeed it was not necessary considering the evidence of the word of God for us and the Record which our opposers do bear in favour of our Cause and beside they that will may see what may be further said in the case depending if they please to peruse the Learned works of those of our way viz. Denn his Answer to Dr. Featley Tombs his Antipaedo-Baptist Fisher his Christianismus Redivâ—vous and many others 4. The second part intitled Of the Promise of the Spirit I though fit to be annexed because Acts 2. 38 39. such as are Baptized with the Baptism of Repentance for Remission of fins have the promise of the Spirit made to them which being sought for in the way ordained of God shall be received according to his will for he is faithfull that promised Thy servant in Christ Tho. Grantham THE Paedo Baptists Apologie FOR The Baptized Churches c. THere is no point of the Christian Faith of greater importance in order to the composure of Divisions among such as conscientiously profess the Name of Christ then the Doctrine of holy Baptisme in the Name of Jesus Christ for the remission of sins for as many as have been Baptixed into Christ have put on Christ And where this foundation truth hath been neglected or essentially corrupted there hath ensued great disorder in Religion because the being of the Church as visible is so concern'd therein that there can be no orderly proceeding in any Church Act nor participation in any Church Priviledge where Sacred Baptisme is not Antecedent And though Reformation or rather the restoration of this Truth be hard to accomplish yet must we not be discouraged but still pursue all lawful and probable wayes to effect it in this as well as in other cases And the way which I have chosen to help on this needful work at this time is to shew that notwithstanding the discord in point of practice yet there is a very great concord in doctrine touching the main questions which concern this Heavenly Institution between the Paedo-Baptists and the Baptized Churces The questions are these 1. What are the Qualifications required of all such as are to be baptâ—zed 2. What is the aue Act or right Form to be observed and done in this solemn rite of Baptisme Touching the first the doctrine of the Baptized Churches is well known namely That Repentance toward God and Faith towards our Lord Jesus Christ are prerequisites to the baptisme of every sinner And to this agrees the holy Scripture with full consent â—aying Repent and be baptized every one of you They were all baptized confessing their sins When they beleived Philip preaching the things concerning the Kingdome of God c. They were baptized both men and women many of the Corinthians hearing believe'd and were baptised And hence this holy Ordinance is well called the Laver of Regeneration the Baptisme of repentance foâ—thâ— râ—misâ—ion of sins Now let us hear the doctrine of the Paedo-Baptists touching this question 1. The Church of England both in her Articles and vulgar Catechism delivers her mind clearly to this purpose that such repentance whereby sin is forsaken and such Faith as by which the promises of God are stedfastly beleived is required of persons meaning all persons which are to be baptized and that in Baptism Faith is confirmed c. 2. Mâ— Perkins a Learned Son of â—he same Church upon these words â—each all Nations baptizeing them saith I explain the words thus mark first of all it is said Teach them that is make them my Disciples by calling them to believe and to repent Here we are to consider the order which God observes in makeing with man the Covenant in Baptism first of all he calls them by his word and commands them to beleive and repent then in the second place God makes his promise of mercy and forgiveness and thirdly he feals his promise by Baptism they that know not nor consider this order which God used in Covenanting with them in