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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85387	Cata-baptism: or new baptism, waxing old, and ready to vanish away. In two parts. The former containes LVIII. considerations, (with their respective proofs, and consectaries) pregnant for the healing of the common scruples touching the subject of baptism, and manner of baptizing. The latter, contains an answer to a discours against infant-baptism, published not long since by W.A. under the title of, Some baptismall abuses brielfy discovered, &c. In both, sundry things, not formerly insisted on, are discovered and discussed. / By J.G. a minister of the Gospel of Jesus Christ.	Goodwin, John, 1594?-1665.	1655 (1655)	Wing G1155; Thomason E849_1; ESTC R207377	373,602	521

John Deodate commenteth the place thus Of water He seems to intimate two distinct and severall parts of this change and by water he means the expiation and remission of the sin and by the Spirit the whole work of regeneration Hugo Grotius findeth the figure Hendiadis in the clause born again of water and of the Spirit i. saith he of the Spirit who is like unto water in his working b Est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam sicut in spiritu igne Mat. 3. 11 significat per spiritum igneum ita hic ex spiritu aqua est ex spiritu aqueo Neque obstat quòd vox altera quasi limitans hic praecedat Nam sic Act. 17. 25 Gen. 3. 16. Gen. 2. 7. 11. Col. 2. 8. c. in Joh. 3. 5. 8 c. Grotius Of which interpretation he gives a further account upon the place Concerning the latter place Tit. 3. 5. Calvin indeed conceives that the Apostle in the phrase by the washing of regeneration alludeth unto Baptism in which apprehension I judge it not worth a while for any man to dissent from him Yet neither doth the phrase it self nor the scope of the Context or subject matter in hand enforce any such interpretation much lesse do they either divisim or conjunctim so much as invite us to think the Apostle thereby meaneth Baptism And Marlorat upon the place citeth a Protestant Exposition with whom himself seemeth to accord who by the Laver or washing of Regeneration understandeth the v●rtue or power of the holy Ghost because he is the Author of that interra●l n●wness whereby our hearts are purged from the filth or defilements of sin So that Mr. A. hath sufficient cause for all that tendernesse with which he cites the said Scripture passages for his purpose Sect. 79. But let us in the next place see how like a man he quitteth himself and what strength he produceth in the defence of his golden dream formerly mentioned viz. that men do take up the Ordinance of Baptism about the beginning of their repentance IN ORDER TO THE REMISSION OF THEIR SINS For I confesse that if he be able to make truth of this notion in the sence which his words bear in ordinarie understandings he will gain the prize which he runeth for in the second part of his discourse viz. that necessary it is for persons to be baptized after they believe their Infant-Baptism notwithstanding But what he pleadeth in proof of the said notion the Reader may find p. 18. of his discourse beginning thus Finally Believing and being baptized are con●oyned as relative to s●lvation Mar. 16. 16. And a little after That both repentance and the declaration of it by Baptism is required on mans pa●t to interesse him in remission of sins and sanctification of the Spirit the things covenanted or promised on Gods part is too evident to be denied by any BUT THOSE THAT WILL NOT SEE from Act. 2. 38 39. Repent and be baptized every one of you in the name of the Lord Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost for the promise is to you and to your children and to all that c. For answer 1. How insupportable is he in that most heavie Sentence which here he denounceth against many thousands as holy as upright as worthy men as ever the earth bare any since the Apostles days yea in a manner against the whole Christian world viz. that they are persons THAT WILL NOT SEE i. that will fully oppose the light of divine truth shining unto them For how few are they of this generation of men but have denied that the Declaration of repentance by Baptism as well as repentance it self is required on mans part to interesse him in remission of sins Or do they not all generally and as it were with one mouth professe and teach and this with the full current of the Scripture that there is nothing essentially requisite on mans part to in●e●ess him in remission of sins i. to put him into a state of salvation but a true faith in Jesus Christ which includes repentance from dead works unto which also upon this account the said promise of remission of sins is sometimes made Indeed speaking of that full and finall remission of sins which shall in the hearing of Heaven and Earth be awarded by the Great Judge in his day unto all Beleevers to the obtaining of this they require of men over and above either the simple act or habit whether of the truest Faith or soundest Repentance a perseverance in both and in the fruits or actings of both unto the end The truth is that as the notion here maintained by Mr. A. is one of the worst and most dangerous opinions owned by him in his book so is the morall misdemeanour mentioned simply the worst and most unchristian strain therein But 2. To detect the errour of the said notion or Doctrine viz. that Baptism is therefore called the Baptism of Repentance because men are to take it up in order to the remission of sins or in the latter edition of it that the Declaration of repentance by Baptism as well as Repentance it self is required on mans part to interesse him in Remission of sins and Sanctification of the Spirit It is to be considered Sect. 80. 1. That as Remission of sin is no where in Scripture promised unto Baptism apart from Faith or from Repentance but unto these sometimes to the one and sometimes to the other apart from Baptism and without relation hereunto see and consider Joh. 3. 16 18 36. Lu. 24. 47. Act. 5. 3. Act. 3. 19. Ac. 8. 22. Ac. 11. 18. 2 Pet. 3. 9. Rom. 3. 28 30. Rom. 4. 3 5 16 23 24. to omit many other places so is the sanctification of the Spirit promised unto Faith simply and sometimes unto prayer sometimes to the love of God yea and hath frequently been vouchsafed unto men by God upon their believing without Baptism See for this expresse Scripture Joh. 7. 38 39. Act. 10 44 45 c. Act. 11. 17. Gal. 3. 2. Luk. 11. 13. Gal. 3. 14. Eph. 1. 13. 2 Thes 2. 13. Act. 6. 5. Act. 9. 17. Act. 15. 7. compared with ver 8. Therefore certainly Baptism is not required of men at least in a way of necessitie to interesse them either in remission of sin or in sanctification of the spirit For if so how could these be obtained without it 2. If Baptism or a D●claration of mens Repentance by Baptism be required on mans part to interesse him in Remission of sins how can men besaid to be justified by faith thorow the blood of Christ or the blood of Christ be said to cleanse men from all their sins Rom. 3. 22 24 25. 1 Joh. 1. 7. besides other places without number Baptism without all question is no part either of Faith or of the blood of Christ Therefore justification or remission of

be baptized It is a true saying of Musculus that Baptism is indeed the Laver of Regeneration but not so that only they who are actually regenerate ought to be sealed therewith but those also who are to be regenerated afterward a Baptismus est lavacrum regeneration is sed non ita ut regenerati tantum illo debeant obsignari verùm etiam regenerandi Mus in Mat. c. 22. And Calvin answering an objection against the Baptizing of Infants affirmeth that they are to be baptized in futuram poenitentiam fidem b Calv. Institut l. 6. c. 14. Sect. 20. 1. in order to that Repentance and Faith which afterwards should be found in them And herein their Doctrine is expresly consonant to the Scriptures I indeed saith John the Baptist to those who were at present a generation of vipers baptize you with water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or unto Repentance 1. to oblige or engage you the more effectually to Repent Mat. 3. 11. So v. 8. Bring forth therefore therefore 1. since you have now been baptized fruits worthy Repentance 3. When he saith upon which they look for remission of sins according to the promise of God in that behalf I do not well understand with what antecedent he intendeth a match for his Relative WHICH If he intends it barely nakedly with Repentance that which he saith nothing concerns the Interest of his cause If with this clause do take up the Ordinance of Baptism out of a Principle of Repentance so that his meaning be that upon such a takeing up of the Ordinance as this viz. out of a principle of Repentance persons look for the remission of sins according c. Sect. 61. 1. Remission of sins is promised by God unto Repentance whether it be accompanied with Baptism or no Act. 3. 19. Act. 5. 31. Luk 24. 47. Prov. 28. 13. And consequently he that truly repenteth may look for remission of sins according to the promise of God in that behalf whether he taketh up the Ordinance of Baptism or no. Yea according to Mr. A's own principles no person ought to be baptized untill he believeth and what is believing being interpreted lesse then a looking for remission of sins upon Repentance according to the promise of God in that behalf If so then men may nay must or ought to look for remission of sins upon Repentance according c. before the taking up of the Ordinance he speaks of and consequently without it 2. In the Scriptures I finde neither precept for nor example of any looking for remission of sins by any man simply upon his taking up the Ordinance of Baptism no though taken up by him out of a principle of Repentance 4. What he meaneth by his Denomination and use of Baptism better served in mens baptism then in childrens I am again to seek If by this better service he means any thing meet for the understandings of men I know no reason why the Denomination and use of Baptism he speaks of should be either better or so well serv'd in the Baptism of men as of children considering that God himself judged the like Denomination and use of circumcision better serv'd in the circumcision of children then of men Otherwise I suppose he would have ordained by Law the circumcising of men rather then of children And whereas the Apostle declares the use of circumcision by this Denomination a sign and seale of the righteousness of Faith Rom. 4. 11. is not the Denomination of it and consequently the use of it the same in substance both with the Denomination and use of Baptism For what is Repentance but Faith in implication as Faith also comprehends Repentance in it the Scriptures accordingly by reason of this mutual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making the same promises indifferently unto the one and the other Again what is Remission of sins but the righteousness of Faith Or what is the Righteousness of Faith but in strictest proprietie of speech remission of sins As for that new-fangled conceit that Circumcision was a sign and seal of the righteousness of Faith only unto Abraham personally considered it is so ridiculously importune that an operous and solemne confutation of it would be little other it self Certainly God did not injoyne two kinds of circumcision the one specifically differing in the signification and end of it from the other one to signifie and seale both covenants as well that which was temporall or carnall as that which was spirituall another to signifie that covenant only which was spirituall Besides if circumcision had signified and sealed nothing to the Jewish nation but only the covenant of God to give them the land of the earthly Canaan why should God covenant with them long after Abraham was dead that he would circumcise their heart and the heart of their seed to love the Lord their God with all their heart and with all their soul that they might live Deut. 30. 6. Doubtlesse these things import much more in circūcision then either the signifying or sealing of an earthly covenant unto those to whom it was given This appears from many other passages of Scripture which may be considered at leasure Rom. 2. 28 29. Philip. 3. 3. Col. 2. 11. Act. 7. 51. besides other As for the great argument in defence of the wild conceit now opposed built upon Rom. 4. 11. it is built quite besides the clear meaning and import of the place For because here it is said that He Abraham received the sign of circumcision a seale of the righteousness of the Faith which he had yet being uncircumcised THAT HE MIGHT BE THE FATHER OF ALL THEM THAT BELIEVE though they be not circumcised that righteousness might be imputed unto them also Mr. Fisher a See Mr. Fisher Baby-Baptism p. 18. 19 24 154 269. and Mr. A. would infer from these words that he might be the Father of all them that believe that Abraham received circumcision viz. in his flesh as a seale of the righteousnesse of Faith for this end that by receiving it upon this account or upon these terms viz. as a seale of the righteousness of Faith he might hereby be made or become the Father of all that believe c. Which honour they weakly imagine could not accrue unto him by his receiving of circumcision if any other of his posterity should receive it upon the same terms with him I mean as a seale of the righteousnesse of Faith This is the strength or weaknesse rather of their arguing from this place that Circumcision was a seale of the righteousnesse of Faith unto Abraham only For 1. Though Abraham did receive the sign of Circumcision in his flesh Gen. 17. 24 26. yet is it not this receiving it which is here spoken of but his receiving it in the Law or Ordinance of it from God in such a sence as John the Baptist may be said to have received Baptism viz. because he was the first to whom the Ordinance of

2. Saith he If it be called the Baptism of Repentance for the remission of sins because men by taking up that Ordinance do ingage themselves to the practice of repentance and mortification as the Apostle supposeth the beleeving Romans Mr. A. p. 15. 16. to have done Rom. 6. 2 to 6. By the way what need we an IF If it be called c. if the Apostle hath determined the case then this end is better provided for in the baptism of men then of Infants Surely Circumcision under the Law was an ingagement unto men to the practise of repentance and mortification as well as Baptism under the Gospel And yet God judged this end of it better serv'd and answered by the administration of it unto Infants then unto men otherwise we presume he would have prescribed the Administration of it unto men rather then unto children That men were ingaged by their being Circumcised unto the practise of Repentance and Mortification I suppose is no mans doubt or question If it be resolution in aboundance on that hand we speak of may be had Deut. 10. 16. Jer. 4. 4. Rom. 2. 28 29. Phil. 3. 3. besides some other places Therefore unless Mr. A. can give us some better reason then God himself knew any in the like case why a Baptismall engagement unto Repentance and Mortification should be better provided for by the baptising of men then of children it concerns him to retract his assertion in this behalf But 3. The reason or rather vice-reason which he gives of such his assertion is because an engagement to practise repentance supposeth 1. An end of Repentance 2. A capacity of performing that to which they do ingage neither of which are to be found in Infants c. I answer Sect. 65. 1. An engagement to practise Repentance by those who were circumcised supposed as much an end of repentance as it doth in those who are baptised and so likewise a capacitie to perform that which was engaged unto yet these neither divisim nor conjunctim were judged any reason by God why Infants ought not to be circumcised But the wisdom it seems of men re-baptized is super-infinite 2. I confesse I do not understand what he meaneth when he affirmeth that an end of repentance is not to be found in infants but in men And therefore reverencing that saying of the wise man He that answereth a matter before he heareth i. understandeth it it is folly and shame unto him I shall make no further answer at present unto it but this viz. that when Mr. A. shall enable me to understand how the end of repentance is in men and not in children I shall freely give him my sense of his notion 3. Nor is Mr. A. a friend either unto reason or to the truth in affirming that there is no capacitie in children of performing that to which they do ingage For 1. in such a sense as there is a capacitie in them to engage unto any thing there is likewise to perform Children are in as good and proper a capacitie to perform that which is or ought to be ingaged unto in Baptim as to make the engagement it self Secondly though children be not in a present actuall or immediate capacitie to perform that which Baptism engageth unto yet are they in a remote and mediate capacity hereof and which by the use of means and blessing of God upon these means may in due time become actuall Nor can I think that all those who according to Mr. A's notion are or have been duly baptized have been in an actuall and present capacitie at the time of their baptizing to perform every Luke 3. 13. thing they engaged unto by being baptized They who as yet doubted whether John was the Messiah or no were not in a present or immediate capacitie of beeleeving Christ to be this Messiah yet were they ingaged by their being baptized to beleeve this and notwithstanding their actuall incapacitie of beleeving it were lawfully baptized So likewise they who think they truly beleeve and are supposed by others to beleeve accordingly and yet both these suppositions notwithstanding do not truly beleeve may and ought neverthelesse to be baptized yet are they in no actuall capacitie to perform that to which they engage by being baptized I mean to beleeve in Jesus Christ and to persevere beleeving unto the end Yea Mr. A. himself by being baptized ingaged to a perseverance in Faith and holinesse unto the end of his dayes yet was he not at the time of his baptism in an actuall capacitie to perform that which he engaged unto in this kind For a present standing in Grace or Faith is no more an actuall capacitie of persevering in either to the end of a mans life then a present healthfull state or condition of the body is an actuall capacitie of preserving himself in health untill he dieth or then the present possession of an estate worth 1000. l. per annum is an actuall capacitie in the possessor of paying a debt of a 1000. or 2000 l. twenty years after So then the difference which Mr. A. pretends to finde in the consideration before us between men and children in reference unto Baptism is altogether inconsiderable and turns to no account at all for the support of his cause Whether this second consideration which he supposeth may be the reason why Baptism is termed the Baptism of repentance for remission of sins be consistent with the first I shall not trouble the Reader to discusse but rather desire him to consider But Sect. 66. 3. He advanceth in his supposals about the businesse in hand thus p. 16. If it be called the Baptism of Repentance for the Remission of sins because God thereby signifies and SEALS unto men the remission of their sins upon their repentance this end and use likewise is BETTER answered in mens Baptism who do repent then in Infants who do not c. I answer 1. His conceit of any End or Vse of Baptism better answered in the baptism of men then of Infants hath been again again put to rebuke by the consideration of the Counsell of God himself in circumcision We shall not need to repeat the consideration here There was everywhit as much reason why it might have been said in the dayes of Circumcision that such such an End or Vse of Circumcision is better answered by the circumcising of men then of infants as it can be said under the Gospel that any End or Vse of Baptism is better answered by the baptizing of Men then of Children But 2. When he saith that the End of Baptism so with some regret of jealousie supposed by him is BETTER answered by the baptizing of men then of children doth he not very plainly imply and grant that this End is competently at least answered in the baptizing of children also If so then certainly the baptizing of children is neither a nullitie nor yet a thing unlawfull But this consequence the

made by it viz. that the persons baptized look for remission of sins upon their repentance Therefore no such profession or declaration as this is made by baptism unto the world and consequently this is no end of baptism To what purpose then doth he pretend that it is better answered in the baptism of men then of Infants Sect. 73. Whreas he saith that men are capable of making such a profession and declaration of themselves to the world IN and BY their Baptism when as infants are altogether uncapable of doing any such thing I answer 1. That men themselves are very ill capable of making that profession he speaks of or any other in their Baptism 1. during the time of their being under water 2. As uncapable altogether are they of making either the one or the other BY their Baptism A man cannot professe or declare that BY baptism at least orderly regularly which God never intended should be professed or declared by it Now Mr. A. himself speaks doubtingly whether such a profession and declaratin as we now speak of be any end of baptism or no. If they be not a negative already proved by us as well as questioned or doubted by him then can they not by any man be made by it 3. There is very seldom much of the world for the most part nothing at all present at the baptizing of those who Mr. A. here supposeth should make the profession and declaration which he speaks of in and by their Baptism In what capacitie then are they of making them unto the world at such a time 4. And lastly for this though they who are baptized men are able to make what professions or declarations by words they please about the time of their baptism which infants at the time of their Baptism by themselves or in their own persons cannot yet he that offereth his Infant unto baptism and so he that baptizeth it may at this very time make the same whether professions or declarations with men And how or why such a profession and declaration as he speaketh of made by these persons when an infant is baptized should not as well answer and accommodate that end of Baptism if such it be which he here suggesteth at least in reference to the world as the like made by other men when they are baptized I verily understand not Truly these arguments are no honour or strength to the cause of Antipedo-baptism 5. He yet supposeth once more If it be called the Baptism of repentance c. because it seals and confirms the Covenant or promises of God made to men touching the remission of their sins upon their repentance yet this end and use Mr. A. p. 16 17. also is attained upon far BETTER TERMS in the Administration of Baptism to believers and to men of understanding then it is or can be when administred unto Infants who have neither I answer Sect. 74. 1. This fift and last IF is the same in substance and import and partly in words also with the third Wherefore to avoid Repetitions the Reader is desired to re-peruse the preceding 67 68 c. Sections where he shall find the impertinencie of the contents of it argued and discovered And 2. Whereas he here pleads that If the intent of God in making Baptism a seal of his Covenant and Promise is not to make his Covenant more sure in it self but to give it a more sure stable and unquestionable being in the minds and apprehensions of men then this end cannot be attained in infants by their Baptism because they want the use and exercise of their reasons judgements c. without which the articles and terms of Gods Covenant will never take place or have a being in the minds of any by way of beleef doth he not again put the wisdom of God to rebuke in his counsell and Ordinance of Circumcision For whatsoever Covenant or Promise it was which he intended to seal thereby it was no whit more to make it more sure in it self but only in the minds and apprehensions of men then his intent is to make that Covenant and Promise sure which he sealeth by Baptism and yet we know and it hath been oft noted that he judged his end in this kind as wel or rather better attained by the application of that seal unto Infants then unto men But God and Mr. A. it seems are divided in their respective senses upon the case 3. And lastly for this be it granted that without the use and exercise of mens reasons and judgments the Articles and terms of Gods Covenant will never take place or have a being in the minds of any c. yet this is no reason at all why such a Seal by which i. by the knowledge and consideration of which God intends to give being or a more sure being to the said Articles in the minds and and apprehensions of men should not be administred or applied but only where there is an actuall and present use and exercise of these faculties a See more of this Sect. 71. Especially this is no reason why this administration should not be made in the case mentioned when there are reasons why it should be made which is the case in Infant-Baptism as it was also in Infant-Circumcision What these reasons are I mean why the Seal of Baptism should be adminstred unto Infants we shall God willing declare in due time By the way Mr. A. seems to be a man of more then ordinary foresight in delivering himself so provisionally under the protection of so many IFS touching his sence why Baptism may be called the Baptism of repentance for the rem●ssion of sins For hereby he seems to foresee that by that time he had travelled a little further in his discourse he should start a better reason of that Denomination then any of those now offered by the shaking hand of any of his IF 'S We shall hear of this in due time 3. Mr. A. in his progresse acquainteth us with another SEEMING end of Baptism Another end of Baptism saith he p. 17. SEEMS to be this viz. that such who are baptized might thereby signifie their acceptance of and consent unto the terms of the Gospel or Covenant of Grace But the substance of this seemingness we had lately under the conduct of the fourth IF p. 16. and in part also of the first IF p. 15. And if the Reader desires further satisfaction herein he is desired to repair back to the rifling of the two said IFS Sect. 60 61 c. and Sect. 72 73 c. Sect. 75. Nor doth he tell us any news when he addeth For the Covenant of God with men doth consist of certain articles to be observed and kept by each partie covenanting as covenants among men generally dc But this old story it may be makes way to a new Therefore he steereth on his course thus And as amongst men parties covenanting are wont to signifie their mutuall consent to

After five severall accompts lately given in by him as we have heard with the Imprimis of an IF in every of them respectively why Baptism should be called The Baptism of repentance for the forgivenesse of sins now as IF he had but dallied and plaid fast and loose with us in these he delivereth us in a sixth accompt of the truth whereof he seems to be more confident then of any then of all the former and yet we have this also tendered unto us somewhat tenderly though with an especially viz. with an I conceive In this respect especially I CONCEIVE it is that c. But 2. Doth not his Comparative term especially relating to all his five former accounts suppose that all these had done vertuously though this last surpasseth them all And yet are not some of them at least one of them if not more altogether inconsistent with this The tenor of this sixt and highest-priz'd accompt being this because men are to take up the Ordinance upon their first beginning to repent in order to the remission of their sins renders it very hardly consistent with that before delivered in the third place which as we heard was this because God thereby signifies and seals unto men the remission of their sins upon their repentance If Baptism be therefore called the Baptism of repentance for the remission of sins because men are to take it up in order to the remission of their sins God cannot thereby either signifie or seal unto men the remission of their sins upon their repentance The reason of the inconsistencie is plain If God seals unto men the forgivenesse of their sins upon their repentance Baptism cannot be taken up I mean regularly according to the mind of God in order hereunto because Baptism is not to be taken up according to Mr. A's own principles but after repentance and consequently after remission of sins if this be given by God upon repentance If the remission of sins precedes Baptism which it must needs do if it be given upon repentance then ought not Baptism to be taken up in order thereunto Or if it be taken up by any person in order hereunto the intention represents the action hatefull and abominable in the sight of God Therefore another IF would better have become this sixt accompt also then an ESPECIALLY How ill consistent it is with some other of his former accounts I judge it beneath the Readers edification to examine But Sect. 78. 3. How lamely doth he plead the cause of his beloved Conceit that Baptism should especially be therefore called the Baptism ef repentance for c. because men are to take it up upon their first beginning to repent IN ORDER TO THE REMISSION OF SINS For like reason saith he I suppose it is called the washing of Regeneration Tit. 3. 5. because men upon c. So again Hence it is likewise as may well be conceived but much better not conceived nor once thought that mens being born of water and of the Spirit c. What can a man reasonably imagine that he should see or notion in any one of or in all these passages to countenance his notion that Baptism shoud be taken up in order to Remission of sins The clause which in face would best have befriended him at this turn he suppresseth notwithstanding it was at his pens end For having cited these words Act. 22. 16. And now why tarriest thou arise and be baptized immediately followeth And wash away thy sins Why being to act the part he had now in hand he should keep these words behind the Curtain is a secret that I know not how to enter All that can with any face or colour of reason be proved from the scripture passages as yet produced is nothing but what will be granted unto him without proof viz. that Baptism by persons adult and beleeving and not formerly baptized ought to be taken up upon the first opportunity after their beleeving But this Mr. A's principles considered according to which he was not baptized till many years after his beleeving putteth him to rebuke but concerneth not us who judg our selves to have been baptized in our Infancie But for the countenancing of the darling notion mentioned it is like we shall hear somewhat to more purpose ere long Mean while 4. It may not be amisse to observe by the way how full of stonds Mr. A's faith is or at least seems to be about the particulars argued in that part of his discourse which is under present consideration and how lightly he treads the ground on which he is now walking First he only conceives it is as he saith In this respect especially I CONCEIVE it is c. Next he supposeth it is For like reason I SUPPOSE it is c. Thirdly he tells us that it may well be conceived that it is Hence it is likewise as may WELL BE CONCEIVED c. Lastly his doubtless it was though according to the grammaticall import of the particle doubtless it seems to imply confidence yet according to the more passable sence of this word in ordinarie construction it notes some degree of hesitance or question-making I do not make this observation as blaming in the least Mr. A's modestie or dubitative manner of expressing himself in things questionable and obscure Only herein I judge him to be in no better case then Peter was when Paul said of him that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be condemned Gal. 2. 11. viz. that he should trouble the world rend and teare Ch●istan societies upon the account of such ●otions or apprehensions of the truth whereof himself hath no better assurance then conceit or dubitation 5. And lastly His respective sences and expositions of Joh. ● 5. born of water and of the spirit and so of Tit. 2. 5. the washing of regeneration are so much his that our best Expositours do not own them nor do either the words themselves nor yet the scope of the Context in either place require them Concerning the former of these places Calvin expresly professeth that he can at no hand be perswaded that Christ speaketh here of Baptism adding that it had not been seasonable for him so to do a Quantumve●ò an hunc locum attinet nullo modo adducor ut Christum de B●ptismo verba facere credam hoc enim fuisset intempestivum Calv in Joh. 3. 5. And not long after this The water saith he of which Christ here speaks is nothing else but the inward purgation and vegetation of the holy Ghost subjoyning this rule for the confirmation of his exposition that it is no● unusuall that the copula●ive particle should be taken Exegetically when the latter member is an explication of the former b Ergo nihil est aliud quam interior Spiritus sancti purgatio ac vegetatio Ibid. a Adde quòd non est insolens copulam exegetio● sumi quum scilicet posterius membrum est explicatio pri●ris Ibid Mr.

sins which is attainable by Faith in the bloud of Christ may be obtained without Baptism 3. If Baptism be required on mans part to interesse him in remission of sins and sanctification of the spirit then hath God suspended both the justification and sanctification of men and consequently their eternall Salvation upon a ceremonie or carnall Ordinance as Baptism by some of the most learned of Mr. A's partie as we formerly heard is acknowledged to be as well or as much as he hath done upon Faith or Repentance themselves and thus men shall be perfected by the flesh as the Apostle speaketh Yea 4. If a Declaration of Repentance by Baptism be required on mans part to interesse him in remission of sins or in Sanctification of the Spirit then is a Declaration hereof by Baptism or by submitting to an outward and fleshly ceremonie more accepted with God then a Declaration made by mortification innocencie holinesse of conversation c. The reason of this consequence is plain viz. because a Declaration of a mans Repentance by these or any of them is not required by God nor yet accepted by him upon any such account as to interesse him in remission of sins or to translate him from an estate of sin and death into a state of justification no nor yet to intitle him to the sanctification of the Spirit For he that is not a justified person before any Declaration be made by him of his repentance by such fruits or expressions of it as these will never be justified afterwards Nor can any mā bring forth any such fruits of Repentance as these unless he be interessed in the sanctification of the Spirit before hand Therefore Baptism is not required on mans part nor yet a Declartion of his repentance by Baptism to interesse him either in Remission of sin● or sanctification of the Spirit Sect. 81. 5. If it were so then only children of wrath and persons not yet reconciled unto God should be the regular and lawfull subjects of Baptism For if Baptism be required on mans part to interesse them in Remission of sins all they who are yet unbaptized must needs be under the guilt of their sins and so liable to eternall condemnation for them And if the case be thus Faith and repentance are but dead works untill Baptism quickens them and raiseth them up from the dead 6. If Mr. A's Position now protested were Orthodox and sound John the Baptist was in his bloud I mean in the guilt and pollution of his sins when he entered upon the work and ministerie of baptizing with water yea and for ought appears to the contrary so lived and died and consequently perished eternally for it no where appears that ever he was baptized and if he were not baptized by the verdict of Mr. A's Doctrine he could have neither part nor fellowship in the blessed businesse of Remission of sinnes and so must perish 7. If both Repentance and the Declaration of it by Baptism be required on mans part to interesse him in remission of sins and Sanctification of the Spirit then according to Mr. A's judgement and notion about the truth and requisit terms of the administration of Baptism either all or far the greatest part of the antient Fathers of the Christian Church with the generalitie of Christians in their dayes all or far the greatest part of the worthy Martyrs both in latter and in former times all or far the greatest part of our late Protestant Divines whose zeal learning labour and faithfulnesse God was pleased to use about the Reformation and for the Restauration propagation of the truth of Christian Religion as Luther Calvin Musculus Bucer P. Martyr Zuinglius c. together with our own worthies Perkins Dod Hildersham Preston Sibs c. together with the generalitie of the people taught and instructed by them against all these I say we must write bitter things and conclude that whilst they liv'd they were in the gall of bitternesse and bands of iniquity and that they died and consequently perished in their sins For most certain it is that these were not baptized as Mr. A. and men of his judgement count and call Baptism and consequently could not make any Declaration of their repentance by Baptism And if so they must all to hell unlesse Mr. A's Doctrine be content to be sent thither in their stead Sect. 82. 8. If no person can make a Declaration of their Repentance by Baptism then cannot a Declaration in this kind or that which M. A. calls a Declaration interesse any man in remission of sins The reason of the consequence in this Proposition is evident That which is not cannot act nor can any such thing or Act interest any man in●●remission of sinnes which may be as well found in those whose sins are not remitted as in those whose are Now that persons who are baptized may be in the gall of bitternesse and bands of iniquitie and consequently not have their sins remitted their Baptism notwithstanding is apparent in the case of Simon M●gus to whom soon after his baptizing Peter said Thou hast neither part nor lot in this matter for thine heart is not right in the sight of God For I perceive that thou art in the gall of bitternesse and bands of iniquity Act. 8. 21 23. Nor is the Baptism of a very great part of those who have been of late baptized and this as Mr. A. calls Baptism amongst us any Declaration of their repentance at least not of any such repentance which hath any thing to do with remission of sinnes their unworthy wayes and actions proclaiming them aloud to be persons void as well of the knowledge as fear of God 9. The Grandees themselves of Mr. A's partie yea and I presume himself also with them beleeve and hold that amongst the Heathen unto whom the Name of Jesus Christ was never brought nor the Gospel ever preached orally or by the mouths of men and consequently who were never Baptized there are or may be found persons interessed in Remission of sins If so with what truth can Mr. A. affirm yea rather with what face can he avouch with a most unchristiā censure of all those who shall denie it that both Repentance and a Declaration of it by Baptism are required on mans part to interesse him in Remission of sins Sect. 83. 10. In case as well a Declaration of Repentance by Baptism as repentance it self be required on mans part to interesse him in remission of sins would the Apostle Paul have thanked God he baptized none of the Corinthians but Crispus and Gaius i. that he interessed none of them in remission of sins but these 1 Cor. 1. 14 Or should he have had cause so farre to underrate the office and worth of baptizing beneath the preaching of the Gospell as to say that Christ sent him not to Baptize but to preach the Gospel i. not to do all that which might interesse men compleatly in remission of sins