A Disciple of Christ is one that will take him for the great prophet of the Church which whosoever heareth not shall be cut off from Gods people and will learn of him as of the Christ but so will not all that will learn of him for a man that taketh Christ but for a common wise man as Socrates or Plato may be willing to learn of him And so may be his Disciple in another sense but not in the Christian sense as a Christian Pag. 96. Argum. 8. We ought not to baptize those persons that do not so much as profess their forsaking of the childhood and Kingdom of the Devil But no Infant doth profess its forsaking of the childhood and kingdom of the Devil as is manifest by sense therefore we ought to baptize no Infant The maior is proved thus If we must baptize none but for present admission into the Kingdom of Christ then we must baptize none but those that promise a present departure from the Kingdom of the Devil but the former is true therefore so is the later The antecedent is granted by those that I have to do with the reason of the consequence is evident in that all the world is divided into these two kingdomes and they are so opposite that there is no passing into one but from the other The minor of the first argument I prove thus All they are visiby in the kingdom of the Devil or not so much as by profession removed out of it who profess not a removal from that condition in which the wrath of God abideth on them and they are excluded by the Gospel from everlasting life but such are all that profess not a justifying faith The major is proved in that it is the condition of the covenant of grace performed that differenceth the members of Christs Kingdom from Satans and so it is that condition profest to be performed that visibly differenceth them before men It is the promise of grace that bringeth them out of Satans Kingdome therefore it is onely done visibly to those that profess the performance of the condition moreover to be out of Satans Kingdom visibly is to be visibly from under his government but those that profess not saving faith are not visibly from under his government Lastly to be visibly out of Satans Kingdom is to be visibly freed from his power as the executioner of Gods eternal vengeance but so are none that profess not saving faith The minor is proved from John 3. 36. Where it is plain 1. That the unbelief spoken of is that which is opposed to saving faith even to that saith which hath here the promise of everlasting life 2. And that this leaves them visibly under the wrath of God So in Mark 16. 16. compared with Matth. 27. 19. In the later Christ bids them make him Disciples and in the former he describeth those that are such and those that remain still in the Kingdom of Satan He that believeth and is baptized shall be saved and he that believeth not shall be damned Here it is evident that the unbelief threatned is that which is contrary to and even the privation of the faith that salvation is expresly promised to and that all that profess not this saving faith are not so much as professedly escaped a state of damnation and that this is the differencing character of Christs Disciples to be baptized of which yet more afterwards Pag. 98. Argum. 9. If it be the appointed use of all Christian baptism to solemnize our mariage with Christ or to seal or confirm our union with him or ingraffing into him then must we baptize none that profess not justifying faith because this is necessarily prerequisite and no other can pretend to union mariage or ingraffing into Christ But no Infant doth profess justifying Faith as is manifest by sense therefore we must baptize no Infant Both the antecedent and consequent are evident in Gal. 3. 27 28 29. For as many of you as have been baptized in 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 1. we see that it is not an accidental or separable thing for baptism 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 this is affirmed of all the baptized with true Christian baptism If we be truely baptized we are baptized into Christ if we are baptized into Christ then we are Christs and have put on Christ and are all one in Christ and are Abrahams seed and heirs according to promise If any object that the Apostle speaks this but of some of them even of the regenerate because he saith as many of you I answer It is manifest that he speaks of all 1. because it was of all them that were baptized into Christ 2. he expresly saith as much in the next foregoing words ver 26. For ye are all the children of God by faith in Christ Jesus To which the words recited are annexed as the proof for as many of you as have been baptized into Christ have put on Christ the assumption is implied but you have all been baptized into Christ therefore ye have all put on Christ and so in him are all the children of God 2. Note that they are the special gifts of saving grace that are here ascribed to all the baptized 3. Note also that all this is said and proved to be by faith 4. Note also that it is expresly said to be a justifying faith before vers 24. that we might be justified by faith Indeed this text affordeth us divers Arguments 1. The Apostle supposeth all the baptized to profess a justifying faith among the Galatians therefore so must we suppose of others and expect that they do it The antecedent is proved from vers 24 25 and 27. compared 2. All the baptized are said to have put on Christ therefore they are supposed to profess that faith by which Christ is put on But that is onely justfying faith 3. All that are duely baptized are baptized into Christ therefore they are supposed to profess that faith by which men are united or ingraffed into Christ but that is onely justifying faith but the rest of the Arguments here will be further touched on anon Master Rutherford saith that Scripture no where calleth Christ the head of the visible Church as such as it is after cited I conclude then that Christ hath appâ—inted no baptism but what is for a visible mariage of the soul to himself as Protestants ordinarily confess Therefore he hath appointed no baptism but for those that profess to take Jesus Christ for their Husband and to give up themselves to him as his espouse but this is a profession of justifying faith for heartily to take Christ for our head and husband is true saving faith and proper to his own regenerate pecple if
haec quatuor recenset Lucas quum desseribâ—re vult nobis rite constitutam ecclesiae statum Et nos ad hunc ordinem eniti convenit si cupimus vere censeri ecclesia coram Deo Angelis non inane tantum ejus nomen apud homines jactare Therefore we seek out the true Church of Christ its image is here painted to the life and verily it begins from the doctrine which is as it were the soul of the Church neither doth he name any doctrine but of the Apostles that is to say which the Son of God had delivered by their hands therefore wheresoever the pure voice of the Gospel sounds where men remain in the profession of it where they exercise themselves to profit in the ordinary hearing of it there undoubtedly is the Church Wherefore Luke mentions these four things not without just ground when he would describe the duly constituted state of the Church and its convenient that we should endeavour to attain to this order if we desire to be a true Church in the sight of God and Angels and not onely to boast of the vain name thereof before men And vers. 47. it is said that the Lord added daily to the Church such as should be saved It describeth them that were added to the Church viz. that they were such as should be saved or as Beza yieldeth to another reading and so Grotius and many others such as saved themselves from that untoward Generation qui sese quotidie servandos recipiebant in ecclesiam Who daily added themselves to the Church that they might be saved The Church is the body of Christ Col. 1. 18. 24. and none are members of his body but such as either are united to him and live by him or at least seem to do so The Church is subject to Christ and beloved of Christ and cherished by him We are members of his body of his flesh and his bones Ephes 5. 24. 25 30. And those that are against the general redemption me thinks should be moved with the consideration that it is the Church that Christ gave himself for even the visible Church which he purchased with his own blood Acts 20. 28. Ephes. 5. 25. and he is the Saviour of his body vers. 23. But so he is not effectively the Saviour of the professors of a faith that doth not justifie {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} according to opinion he is the effective Savior of those that profess a justifying faith and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of the sincere but of others neither way Hitherto Divines have gathered from the plain Texts of Scripture that there is but one Church one faith and one baptism and those that had this faith really were to be baptized and were real members of the Church and that those that professed this faith and so seemed to have it when they have it not are visible members of the Church and are so taken because their profession is sensible to us and by that they seem to have the thing profâ—ssed but Paeâ—obaptists and chiefly Master Baxter are fallen into new conceits in these 1. They feign a new Christian faith to themselves to wit a believing immediate by the faith of a Parent or Proparent so that before there was but one Christian faith and now they have made two 2. And so before there was but one sort of real serious or sincere Christians consisting of such as had that real Christian faith in their own persons and now they have found out another sort of them to wit believers by anothers faith 3. So they have feigned a new baptism for the old baptism was for remission of sin and burial and resurrection with Christ and to ingraffe men into the Church which is the body of Christ upon the profession of a saving faith But now they admit to baptism as they term it Infants without any profession of saving faith made by them to seal an imaginary covenant of grace made by God to believing Parents and their seed without any covenanting or sealing by the baptized person upon a pretended title of Parents and Proparents faith and instead of baptizing as of old they did by putting under Water and coming out again so as to resemble Christs burial and resurrection and their conformity thereto they call that baptism and say falsly they baptize when they onely sprinkle or pour water on an Infant without such dipping as of old Master Baxter pag. 70. confesseth was used and expressed by the Apostle Rom. 6. 4 5. 4. And they have feigned also a new kind of Church For the Church of Christs constitution is but one which is called visible from mens profession and invisible from the faith professed But they have made a Church which consisteth of a third sort of members that is of men that neither have saving faith nor profess it but onely are Infants whose Parents or Proparents have faith 5. To this end they have confounded the Church and the Porch the Vineyard the adjacâ—nt part of the wilderness those that heretofore were not so much as Catechumeni oâ— men in preparation for the Church but onely designed to holiness and hoped and expected to be in after time when they came to understand the Christian faith Church-members are now brought into it and are annumerated to true Christians before they once profess themselves to be such 6. And hereby by Infant baptism also one of the two sorts of teaching which Christ distinguisheth Matth. 28. 19 20. is taken away to wit that teaching which draweth men to Christ and maketh them Disciples and perswadeth them to receive Christ Jesus the Lord For they take him for a Disciple so Master Bâ—xter of baptism part 1. chap. 3. that is not learning to be a Disciple yea though he do not so much as submit to learn nor hath learned any preparatory truths though yet he be not made a Disciple indeed nor profess to be Master Baxter is deeply offended with Master T. for denying Infants to be Christians or members of the Church mediately c. But I shall say somewhat more concerning those Infants that are asserted by him to be Disciples who do not so much as profess a saving faith viz. that they are no members of the Church at all and are not so much as to be named Christians nor to be admitted into the visible Church No man can prove that ever one man was admitted a Church-member in all the New Testament without the profession of a saving faith Otherwise we should have two distinct Churches specially different or two sorts of Christianity and Christians differing tota specie in the whole kind because the profession by a Parent and Proparent which is made by him their qualification doth make a difference specifical between such Christians and Church-members and other Christians and Church members When the Jaylor Acts 16. 30 32 33 34. was admitted into the Church by baptism it was upon the
professing of such a believing by which both he and his houshold might be saved as is before shewed And so of all others in those times Pag. 163. Argum. 19. If we once admit men to baptism without their own personal profession we shall be utterly confounded and not be able to give any satisfactory resolution whose profession may be a sufficient qualification to entitle to baptism and so never be able to practice the Doctrine of Paeâ—obaptism as being utterly uncertain what Infants to baptize This might be manifest by considering the several conceits of Paedobaptists some whereof make the faith of the Church sufficient some the faith of albelieving Nation some of any ancestors some of the sureties some of the next Parents some of the Parent inchurched some of the Parent or Proparent and this they claim by a covenant which they can extend to no other then the Parent who is believer not onely by Profession but also really before God which can be known to no administrator of baptism ordinarily Paedobaptists speak so much and purposely of this point particularly Master Baxter of baptism Part. 1. chap. 29. that one would think we may expect an exact resolution of this point from him if from any man and yet he is uncertain what to fix upon and if he resolve on any thing it is without proof as is shewed by Master T. Review Part. 1. Sect. 35. 37. Exercit. Argum. 9. 11. Review part 2. Sect. 10. 12. 17. Part. 3. Sect. 50. c. And I perceive that the stress of the differences between Master Baxter and Master T. did rest much in this and no wise man will leave his grounds till he see where he may have better especially when the grounds are so plain as those of the Antipaedobaptists are from Christs institution Matth. 28. 19. Mark 16. 15 16. and the Apostles practice which Master Baxter hath here so amply proved to be of the baptizing onely of persons who themselves profess a saving faith unless he mean to be for nothing or of no Religion No man can tell where to fix nor what we must consent to to procure a title if we once forsake the present ground of the Persons own profession of saving faith who is to be baptized What is said to the contrary is answered in the books forenamed and it is not meet to be still writing for those lazie Readers that had rather erre then be at the pains of reading what is already written None are Disciples upon the account of your other faith but of either saving faith or the profession of it none are Christians on the account of your lower kind of faith but onely of saving faith or the profession of it Once for all I let you know that I take saving faith to be the constitutive or necessary qualification of a real or mystical member and profession of that faith to be the qualifying condition of visibility of membership I confess still that the sealis to others besides believers but though the promise be conditional we must not seal to any but those that profess consent to the conditions and therefore not to any but those that profess to be true believers Pag. 190. I find by sad experience to my sorrow that a considerable part of some Parishes or Villages are ignorant of the Fundamentals I have spoken with abundance that that know not Christ is God or man or either but they say he is a Spirit nor that the Holy Ghost is God nor why Christ died nor that any satisfaction is made for our sins or any thing done or necessary to their pardon but our own repentance and amendment and with some that know not that the soul goes to heaven before the resurrection nor that the body shall ever rise again Now I would know of Master Blake whether all the children of these Parents must be baptized again or not For certainly these have not a Dogmatical faith which is the thing that he saith entituleth to baptism And then what certainty have we that any of our ancestors had a true Dogmatical faith And I would know of Master Baxter whether such children are not to be baptized agian Sure if he say no how can he allow that baptism which is without a Profession of saving faith If he say yea how can he assure himself that any of our ancestors had right baptism Me thinks few that hold Master Baxters Tenets should allow of the baptism of the greatest part of English People who are no better then those Master Baxter mentions and yet neither Master Baxter nor other Paedobaptists do baptize such when they come to profess understandingly the faith of Christ Pag. 195. My Twentieth and last Argument is drawn from the constant practice of the universal Church of Christ It hath been the constant practice of the Catholick Church from the Apostles practice till now to require that profession of saving faith and repentance as necessary before they would baptize therefore it must be our practice also But it is otherwise in Infant baptism as experience shews therefore the practice of it is not right For the proof of the Churches practice 1. I have already said enough about the Apostles own practice and the Church in their days 2. The constant practice of the Church since the Apostles to this day is undoubtedly known 1. by the very form of words in baptism and 2. by the history of their proceedings therein 1. It is certain that the Church did ever baptize into the name of the Father Son and Holy Ghost And as I have proved before the voluntary seeking and reception of that baptism containeth the actual profession of saving faith 2. It is certain that the persons to be baptized if at age did profess to believe in the Father Son and Holy Ghost 3. It is also certain that they did profess to renounce the Flesh the World and the Devil 4. And it is certain that they promised for the future to live in new obedience and thus they publickly entered the three stipulations Credis credo Abrenuncias abrenuncio Spondes Spondeo Doest thou believe I believe Doest thou renounce I renounce Doest thou promise I promise It was the constant doctrine of the Fathers and the Church then that faith and repentance given in vocation did go first and that Justification Adoption and Sanctification followed after And so they took this justifying faith and repentance to be prerequisite to baptism therefore they ever required before hand whether they believed in God the Father Son and Holy Ghost and renounced the Flesh the World and the Devil as is aforesaid and caused them to profess this before they would baptize them And as it is true of the ancient Church that they never baptized any without the profession of saving faith and repentance so it is true of all the Christian Churches in the world that I can hear of to this day The Papists themselves do use the same words in baptism as
Felo de Se. OR Mr. RICHARD BAXTERS Self-destroying MANIFESTED In twenty Arguments against Infant-Baptism Gathered out of his own Writing in his Second Disputation of Right to SACRAMENTS BY John Tombes B. D. PSALM 64. 8 9. So they shall make their own Tongues to fall upon themselves all that see them shall flee away And all men shall fear and shall declare the work of God for they shall wisely consider of his doings LONDON Printed by Henry Hills next door to the Sign of the Peacock in Aldersgate-steeet 1659. To the Christian READER MAster Richard Baxter in his Second disputation of right to Sacraments begins thus It may seem strange that after 1625. years use of Christian Baptism the Ministers of the Gospel should be yet unresolved to whom it doth belong yet so it is And I observe that it is a question that they are now very sollicitous about and I cannot blame them it being not onely about a matter of Divine appointment but a practical of such concernment to the Church The true reason hereof seems to be that Ministers have for many Ages left the true Baptism of believers which Christ appointed and like Michal instead of it have substituted an Image or Idol of their own to wit Infant Baptism Which being quite besides the rule of Christ Matth. 28. 19. Mark 16. 15. and the Apostles practice throughout the Acts of the Apostles they have been at a loss about the ground of it and almost at Daggers drawing about the use of it As it happens to fellow-travellers when they are all out of the right way one conjectures this way they should go another that and sometimes they are at hot disputos and contentions about their way and many by-ways are attempted yet still the farther they go the more out of the way till they come into the Road again So it hath been with Baptizers of Infants they are fallen into many new devices to maintain Infant Baptism the ancients with the Papists imagining that by it Gods grace was given and that it was necessary to save the child from perishing the Lutherans that by Baptism a seed of faith and some relative grace was given to Infants to which Doctor Samuel Ward Bishop Davenant Doctor Cornelius Burges Master Thomas Bedford Master James Cranford and others have of late much inclined others opposing these have fallen into as bad conceits of the Covenant of Gospel grace as made to a believer and his seed Baptisms succession to Jewish Circumcision and fetching a rule from thence as others from the Jewish Baptism Master Baxter having found these unsafe to rest on sub they will bring the assertors to the avouching Jewish tenets hath devised another as he conceives more refined and subtile way making Infants Disciples of Christ mediately by the parents or proparents as his new term is faith which he never proves and an imagined ordinance or law of Infants visible Church-membership no where extant unrepealed and in following these by-ways they have been at variance among themselves Tertullian and Gregory Nazianzen onely allowing Infant Baptism in case of manifest danger of imminent death others to take away original sin Baptizing all weak or strong believers or unbelievers children which had almost quite thrust Baptism of believers out of the World and under colour of Christening as they fasly term their Infant Baptism and making Christian souls by throwing water on them they have so polluted the Churches of God with the dregs of the nations I mean innumerable ignorant scandalous prophane superstitious haters scorners and persecutors of Christianity that nothing but the mighty power of God is sufficient to purge the Churches of God of that loathsome and infectious filth which these have brought into it The Papists themselves do in a sort confess that Infant Baptism is an aberration from the first rule in that they count it not perfect till their Mimical and ludicrous Sacrament of Confirmation be added which was used with some reformation in respect of the right and disclaiming of some errours affixed to it and with the appointment of Catechizing by the late Bishops and from them termed Bishopping though without any remarkable emendation of the intrusion of ignorant ungodly unchristian persons into the society of Christians and the Lords supper Some of those who of late have sought reformation herein begin to devise how they may remedy this evil and yet keep the multitude in their Communion by refining that which is called Confirmation To this purpose lately is published by Master Jonathan Hanmer An exercitation or Confirmation to which Master George Hughes Master Richard Baxter and Master Ralph Venning have prefixed their Epistles concerning which how he is mistaken in the laying on of hands used by the Ancients and the application of Heb. 6. 2. to Confirmation after Infant Baptism is perceptible by Sect. 23. of the second part of my Review and sundry passages in his own book in which many things besides are vented without proof about difference between the Church of Infants and Adult members of the effect of Confirmation of compleat and incompleat visible Church-members c. the errors of which it is unnecessary to refute there being no proof of them offered but his own and other Divines mistakes and the main of the design being to set up another humane inventiâ—n which hath no precept or promise of God that he may uphold or colour over an old corruption It pleased God lately to begin to bring the truth concerning Baptism of believers to light in this Nation which stirred up many to contend for Infant Baptism and having as they imagined though the three parts of my Review now published do sufficiently shew they are deceived made that sure they have of late fallen to dispute whose Infants are to be Baptized Mr. Thomas Hooker Mr. Cobbet Mr. Firmin and others pleading against the Baptism of the Infants of the national and parochial Church-members and some of them restraining it to Infants of inchurched Church-members and those who are judged to be real visible Saints have been opposed by Master Rutherford Master Cawdery Master Blake and others Master Blake to maintain his tenet hath asserted that a Dogmatical faith intitles to baptism to oppose which Master Baxter however in his Letter to me he pretends the unpleasantness and non-necessity of meddling any more about the point of Infant Baptism the want of time and health for work of greater moment that he might decline â—â—â—â—ing where his law of Infants visible Church-membership unrepealed is and thinks a man cannot justifie it to lay out the hundreth part or perhaps the thousandth part of his time study talk or zeal upon this question yet here he blames not them that are sollicitous about it being of Divine appointment and practical of such concernment to the Church and hath himself besides his Apology before this last year published a large Book of disputations concerning right â—o Sacraments the second whereof is against Master
any thing in the world be so and no man can profess to be maried to Christ that doth not profess to take him for a husband Therefore for my part I never intend to baptize any without profession of saving faith Amen And let the Lord God say so too that Mr. Bâ—xter may baptize no more Infants nor defend so palpable an abuse but may wipe away the reproach he hath cast on Gods people and ordinance He goes on thus Pag. 100. Argum. 10. If Paul account all the baptized Saints or Sanctified men dead with Christ and risen with him such as have put on Christ sons of God by adoption Abrahams seed heirs according to promise and justified then they did all profess a true justifying faith But no Infant did profess a true justifying faith if they did let it be shâ—wed when and where and to whom therefore no Infant was then baptized nor are now to be The antecedent Master Blake confesseth and I shall prove it by parts The consequence is that which lyeth chiefly on me to prove and I shall do both together The Apostle in the beginning of his Epistle to the Corinthians and in many other places calls the whole Church Saints 1 Cor. 6. 11. He saith to them but ye are washed ye are sanctified That part of the antecedent then is certain the consequene I prove thus There are none called Saints in all the New Testament but onely such as were in heart devoted to Christ by a saving faith or professed so much therefore the word Saint in this case must signifie onely such If any will prove a third sort of Saints viz. such as profess a faith not saving they must do that which I never saw done The first and most famous signification of the word Saints or Sanctified in the New Testament is onely of them that are in heart devoted to Christ by true faith therefore the borrowed or Analogical or less proper signification call it what you list must be of that which hath the likeness or appearance of this and that is onely the profession of it Profession maketh Saints visible or by profession as hearty dedication to God by faith maketh real or heart Saints Master Blake addeth we read of Churches of the Saints 1 Cor. 14. 33. And they were taken to be Church-members as soon as they made profession as they ceased to be Jews or Pagans and took them to the way of Christianity as we see Acts 2. Acts 8. 12. 13. 38. Answ. 1. They renounced the way of ungodliness and wickedness in general by a profession of repentance as well as the way of Paganism and Judaism in particular There were no Christians that professed not repentance towards God from dead works 2. We believe that there were Churches of the Saints and therefore that none should be of the Church that profess not to be true Saints But prove if you can that there was ever either Church or Church-member called Saints in Scripture that had not either special sanctity or a profession of it And as for those Acts 8. you cannot prove that any of them were either called Saints or baptized without a profession of a justifying faith as shall further be shewed afterwards The Galatians I find not called Saints but to call them a Church of Christ or believers is equipollent and what Saints were they Why they were all the sons of God by faith in Christ Jesus having been baptized into Christ and put him on and were all one in him and were all Abrahams seed and heirs according to the promise Gal. 3. 26 27 29. A Church in Scripture sense is a society of men professing true saving faith And thus we see what a Church was and what Saints were and what believers and Disciples were supposed to be by the Apostles and what is the signification of these words in Scripture for they are all of the same extent Thus much I have said to prove that all the baptized are accounted Saints and therefore professed a saving Sanctity The second title which I mentioned follows of which I shall be more brief All the baptized are accounted to be dead and risen with Christ even dead to sin and risen to newness of life therefore they all profess a saving faith The proof of this is full in the two Texts already cited Rom. 6. and Col. 2. 11 12. Rom. 6. 3. c. How shall we that are dead to sin live any longer therein Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death Therefore we are buried with him by baptism into death that like as Christ was raised up from the dead by the glory of the Father so we also should walk in newness of life For if we have been planted together into the likeness of his death we shall be also in the likeness of his resurection knowing this that our old man is crucified with him that the body of sin might be destroyed that hence forth we should not serve sin for he that is dead is freed from sin Now if we be dead with Christ we believe that we shall also live with him Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord Here is a full report of the use of baptism and the profession of all that are baptized and the state they are supposed to be in So that I cannot speak it plainlyer then the words themselves do So Col. 2. 11 12. which I shall not stay to recite because it is to the same purpose and before cited The third title mentioned in the argument is this All that are baptized have professedly put on Christ therefore they have professed saving faith The Antecedent is expressed Gal. 3. 23. for as many as have been baptized into Christ have put on Christ the consequence is proved in that to put on Christ heartily is to be made true partakers of him and living members of him therefore to profess this is inseperable from the profession of saving faith yea by that faith he is truly put on Putting on Christ is the same with putting on the new man which after God is created in righteousness and true holiness being renewed in the Spirit of our minds Ephes. 4. 20 21 22 23 24. Col. 3. 10. It is putting on the new man which is renewed in knowledge according to the image of him that created him and putting on the Lord Jesus Christ is put for the state of Sanctity in opposition to a fleshly life Rom. 13. 13 14. Saith Calvin on this Text induere Christum bic significat virtute spiritus ejus undique nos muniri qua idonei ad omnes sanctitatis partes reddamur sic enim in nobis instauratur imago Dei quae unicum est animae ornamentum Respicit enim Paulus ad vocationis nostrae finem quia Deus nos adoptans in corpus unigenti filii sui inserit