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
be Crowned so fully a King or a man and woman so fully maried till it be solemnized in the congregation in this sense they say the same that I am proving men must be first Disciples by the professed consent before they are declared such by the seals or publick sacramental solemnization And that onely the professors of saving saith are Disciples may appear by a perusal of the texts of Scripture that use this word and it will not onely by found that this which I maintain is the ordinary use of the word which should make it so also with us but that no Text can be cited where any others are called the Disciples of Christ For the major and minor both observe Piscators definition of baptism on Matth 28. 19. Baptismus est sacrimentum novi testamenti quo homines ad ecclesiam pertinentes ex mandato Christi cultui veri Dei qui est Pater Filius Spiritus sarctus per ministros verbi consecrantur in fide remissionis peccatorum spe vitae aternae confirmantur Baptism is a Sacrament of the New Testament by which those men who belong to the Church by the command of Christ are consecrated to the worship of the true God which is the Father Son and Holy Spirit by the Ministers of the word and are confirmed in the faith of remission of sins and of hope of eternal life And he proveth this description per partes by parts 1. That is a Sacrament 2. That it belongeth to those that pertain to that Church and that onely must be baptized qui ecclesiam fuerit ingressi ac fidem Evangelii prosessi who are entred into the Church and have professed the faith of the Gospel Which he proveth from Mark 16. 16. He that believeth and is baptized shall be saved Vult ergo saith he ut prius constet de alicujus fide quam baptizetur unde Act. 8. Philippus Evangelista non prius baptizare voluit eunuchum illum Ethiopem quam is professus esseâ— fidem Christi He wills therefore that his faith be manifested before he be baptized whence Acts. 8. Philip the Evangelist would not baptize the Ethiopian Ennuch before he had professed the faith of Christ Calvin in loc. upon the place saith Baptiâ—â—ri Jubet Christus qui nomen Evangelii dederint sâ—que professi fuerint discipulos partim ut illis baptismus siâ— vitae aeternae tessera coram Deo partim apud homines externum fidei signum quem ad modum gratiam suam Deus hoc sigillo nobis confirmat ita quicunque se ad baptismum offerunt vicissim quasi data syngrapha obstringunt sâ—am sidem Christ commands them to be baptized who have given up their names to the Gospel and have professed to be his Disciples partly that baptism might be to them a sign of eternal life before God partly an external sign of Faith before men and as God confirms his grace to us by this seal so whosoever offers himself to baptism doth reciprocally engage his faith as it were by his bond And after verum quia docere prius jubet Christus quam baptizare tantum credentes ad baptismum vult recipi videtur non rite administrari baptismus nisi fides pracesserit But because Christ commands first to teach then to baptize and onely will have believers to be received to baptism it seems that baptism is not rightly administred unless faith doth precede So that it is Calvins judgement that this very Text which is the most notable copy of the Apostolical commission for the baptizing of the Disciple nations doth appoint that saving faith be professed before men be baptized Paraeus in locum from Mark 16. 16. sheweth that the order is â—redere baptizari to believe and to be baptized I agree with him and the rest in the main that justifying Faith must be an act of the Will embracing or accepting an offered Christ as well as of the understanding and that the profession of it must go before baptism But I shall further prove the minor from some other texts of Scripture viz. that they are not Christs Disciples that profess not saving Faith Luke 14 26 27 33. If any man come to me and hate not his Father and Mother and Wife and Children and Brothers and Sisters yea and his own life also he cannot be my Disciple and whosoever doth not bear his cross and come after me cannot be my Disciple whosoever he be of you that forsaketh not all that he hath cannot be my Disciple This is spoken of true Disciples in heart the first significatum by him that knew the heart From whence I argue thus If none are Christs Disciples in heart nor can be but those that value him above all and will forsake all for him if he require it then none can be his Disciples by external profession but those that profess to esteem him above all and to be willing to forsake all rather then forsake him But the former is proved by the Text the consequence is clear in that the world hath hitherto been acquainted but with two sorts of Christians or Disciples of Christ the one such sincerely in heart and the other such by profession and the later are so called because they profess to be what the other are indeed and what themselves are if they sincerely so profess And it is the same thing professed which makes a man a professed Christian which being found in the heart doth make a man a hearty Christian John 13. 35. By this shall all men know that ye are my Disciples if ye love one another Here Christ giveth a certain badge by which his true Disciples may be known If onely those that love one another are true Disciples in heart then onely those that profess to love one another are Disciples by profession Joh. 8. 31. If ye continue in my word then are ye that is you will approve your selves my Disciples indeed If onely those are Christs Disciples indeed as to the heart that have the resolution of perseverance then onely those are his professed Disciples that profess a resolution to persevere But therefore all this I have said is no more then we have ever practised when in baptism we renounced the world flesh and devil and promised to fight under Christs banner to our lives end Saith Piscator in John 13. 35. Si pro Christianis id est Christi Discipulis haberi volumus oportet ut nos mutuo quam ardentisaime diligamus c. If we will be accounted Christians that is Christs Disciples we ought most ardently to love one another Object Any one is a Disciple that is willing to learn of Christ Answ. No such matter in an improper sense you may so call them but not in Scripture sense where 1. A Disciple and a Christian are all one Acts 11. 26. but every one that is willing to learn of Christ is not a Christian therefore not a Disciple 2.
considerate men then the too common pollutions of others which are meerly through negligence but not justified and defended Let Master Baxters own words judge him who makes the same foul work in the Ordinance of baptism by admitting Infants to it upon a Parents or Proparents as he terms them profession when all his proofs of the necessity of profession to go before baptism are of the profession of the party himself to be baptized and this device of a Parents or Proparents profession instead of the Infants is his own invention that hath not any intimation in Scripture and by his own proofs makes Infants capable of the Lords Supper and perverts the nature of Sacraments which his own words do fully express thus Pag. 123 124. The first Argument of Master Gillespies 20. is from the nature of Sacraments which are to signifie that we have already faith in Christ remission of sin by him and union with him The sense of the argument is That seeing Sacraments according to Christs institution are confirming signs presupposing the thing signified both on our part and on Gods therefore none should use them that have not first the thing signified by them Though I undertake not to defend all the Arguments that other men use in this case yet this doth so much concern the cause of baptism which I am now debating that I shall give you this reply to it What Divines are there that deny the Sacraments to be mutual signs and seals signifying our part as well as Gods And how ill do you wrong the Church of God by seeking to make men believe that these things are new and strange If it be so to you it is a pity that it is so but sure you have seen Master Gataker's Books against Doctor Ward and Davenant wherein you have multitudes of sentences recited out of our Protestant Divines that affiâ—m this which you call new It is indeed their most common Doctrine that the Sacrament doth presuppose remission of sins and our faith and that they are instituted to signifie these as in being It is the common Protestant Doctrine that Sacraments do solemnize and publickly own and confirm the mutual covenant already entred in heart as a King is Crowned a Souldier Listed a Man and Woman maried after professed consent So that the sign is causal as to the consummation and delivery as a Key or Twig and Turff in giving possession but consequential to the contract as privately made and the right given thereby so that the soul is supposed to consent to have Christ as offered first which is saving faith and then by receiving him Sacramentally delivered to make publick profession of that consent and publickly to receive his sealed remission Master Cobbet cited by you might well say that primarily the Sacrament is Gods seal but did he say that it is onely his and not secondarily ours And in the next words you do in effect own part of the Doctrine your self which you have thus wondered at as new and strange saying I confess it is a Symbol of our profession of faith If you mean as you speak taking profession properly then 1. you yield that the Sacrament is our symbol and so declareth or signifieth our action as well as Gods 2. And it is not onely a sign of our profession but a professing sign and therefore a sign of the thing professed for the external sign is to declare the internal acts of the mind which without signs others cannot know As therefore the words and outwards actions 〈◊〉 â—wo distinct signs of the same internal acts so are they two wayes of professâ—â—â— My signal actions do not signifie my words which are plainer signs the 〈◊〉 〈◊〉 and therefore need not darker to express them but they both expre 〈…〉 mind So that they are not only symbols of our professiâ—â— as you spea 〈…〉 t professing symbols 3. And if so then they must be signs and professions of those internal acts which correspond with them The Fourth Argument of Master Gillespy is from Rom. 4. 11. Circumcision was a seal of that righteousness of faith therefore so is baptism therefore it belongeth onely to justified believers He that maketh it the instituted nature or use of circumcision to be a seal of righteousness of faith which the person had before doth make his circumcision a proof of his foregoing righteousness of faith Pag. 133. You cannot shew where ever the wicked are commanded to communicate with the Church in the Sacrament but in this order First to be converted and repent and so baptized and so communicate Gillespy Aarons rod blossoming pag. 514 515. The assumption that baptism it self is not a regenerating ordinance I prove thus 1. Because we read of no Persons baptized by the Apostles except such as did profess faith in Christ gladly received the word and in whom some begun work of the Spirit of grace did appear I say not that it really was in all but somewhat of it did appear in all Baptism even of the aged must necessarily precede the Lords Supper Pag. 144. My Twelfth Argument is from Matth. 22. 12. Friend how camest thou in hither not having on a wedding garment and he was speechless To come in hither is to come into the Church of Christ By the wedding garment is undoubtedly meant sincerity of true faith and repentance so that I may hence argue If God will accuse and condemn men for coming into his Church or the communion of Saints without sincere faith and repentance then it is not the appointed use of baptism to initiate those that profess not sincere faith and repentance But Infants profess not sincere faith and repentance as is manifest by sense therefore it is not the appointed use of baptism to initiate Infants Pag. 145. The Thirteenth Argument is this We must baptize none that profess not themselves Christians But no Infants profess themselves Christians as is manifest by sense therefore we must baptize no Infants The major is certain because it is the use of baptism to be our solemn listing sign into Christs Army our initiating sign and the solemnization of our mariage to Christ and professing sign that we are Christians and we do in it dedicate and deliver up our selves to him in this relation as his own So that in baptism we do not onely promise to be Christians but profess that we are so already in heart and now would be solemnly admitted among the number of Christians the minor I prove thus 1. No man is truely a Christian that is not truly a Disciple of Christ that is plain Act. 11. 26. No man is truly a Disciple of Christ that doth not profess a saving faith and repentance therefore no man that doth not so profess is truly a Christian The minor I prove thus No man is truly a Disciple of Christ that doth not profess to forsake all contrary Masters or Teachers and to take Christ for his chief Teacher consenting to learn of him the way
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
go first and then baptism for remission of sins confessio postponitur sed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} constructionis confessi baptizabantur Pro cum conâ—essi essent peccata baptismum accipiebant sacramentum remissionis peccatorum non prius baptizabantur postea confitebantur Auditores igitur primo in testimonium resipiscentiae confitebantur sua peccata deinde baptizabantur tertio fide baptismi fructum suscipiebant remissionem peccatorum Docet hic locus varia 1. Quod baptismus sit sacramentum remissionis peccatorum ex parte Dei spondet enim Deus ceu ju rejurande baptizatis remissionem gratuitam peccatorum propter Christum 2. Quod sit etiam sacramentum resipiscentiae ex parte nostra restipulamur enim Deo fidem paenitentiam pro tanto beneficio Confession is put after but in construction the first is to be last those who confessed were baptized for when they confessed their sins they received baptism a Sacrament of the forgiveness of their sins they were not baptized first and confessed their sins after the hearers then first confessed their sins in testimony of their repentance then they were baptized thirdly by faith they received the fruit of baptism the remission of sins this place teacheth divers things 1. That baptism is a Sacrament of the forgiveness of sins on Gods part for God promiseth as by an oath to those who are baptized a free pardon of sin for Christs sake 2. That it is also a Sacrament of repentance on our part for we again engage to God Faith and Repentance for so great a benefit That is both profess it at present and ingage to continue in it answering the interrogation credis with a credo and not onely a credam Doest thou believe I do believe in the present tense and not onely I will believe in the future Ad Sacramenta non esse admittendos impenitentes Hoc enim damus Anabaptistis in Ecclesiam suscipiendos baptizandes non esse nisi praevia confessione Fidei paenitentiae quem morem vetus servavit ecclesia nostrae hodei observant si vel Judaeus vel Turca adults baptismo sit initiandus Impenitents are not to be admitted to the Sacraments for this we grant to the Anabaptists that such are not to be required into the Church nor to be baptized who have not first made confession of faith and repentance which custom both the ancient Church did observe and ours observe at this day if either a Jew or a Turk of age is to be admitted by baptism And on verse 7. he saith Ex concione ipsa datur intelligi multos illorum simulata paenitentia etiam baptismum petivisse Horum hypocrisin cum non ignoraret non passus eos latere in turba nec ad baptismum indignos admisit sed acri objurgatione hortatione comminatione ad seriam resipiscentiam extimulat ad baptismum praeparat From the sermon it self it s to be understood many of them also required baptism by a feigned repentance when as he understood their hypocrisie he suffered them not to lurk in the croud neither admitted he to baptism those that were unworthy of it but stirs them up to a serious repentance by sharp reprehension exhorting and threatning and so prepares them unto baptism after he shews that there are hypocritae manifesti quos pastores admittere non debent sine examine ne Sacramenta prostituant sibi ecclesiae reatum attrahant Manifest hypocrites whom Pastors ought not to admit without examination least they prostitute the Sacraments and contract guilt to themselves and the Church And pag. 56. against Maldonate he proveth the baptism of Christ and John all one and when Maldonate saith that John baptized in panitentiam baptismus praecedebat paenitentia sequebatur unto repentance and that baptism went before and repentance followed confessing that in Christs baptism repentance precedes he answereth that it is faise nam etiam in Joannis baptismo praecedebat paenitentiae sequebatur baptismus For repentance did also precede in Johns baptism and baptism followed 2 Pet. 1. 9. It is said of the barren ungodly professor That he hath forgotten that he was purged from his old sins where I take it for a clear case that it is the baptismal washing which the Apostle there intendeth wherein all profess to put off the old man and to be washed from their former filthiness for I suppose we shall be loath to yield that it was an actual cleansing either of remission or mortification which the Apostle meaneth lest we grant that men may fall from such a state and therefore it must be a Sacramental washing or cleansing wherein the matter was appearingly and sacramentally transacted From whence it is plain that the Apostle took it for granted that as all the baptized were visibly Church-members so were they all visibly washed from their old sins which sheweth both what was their own profession and what was the stated end and use of the ordinance The Apostle saith not that he hath forgotten that he promised or engaged to be purged from his old sins but that he was purged from them Paraeus in locum upon the place saith A veteribus peccatis purgatum hoc est se esse baptizatum seu se accepisse in baptismo purgationis signaculum Omnes enim baptizati debent purgari a peccatis sicut dicuntur induere Christum Gal. 3. mori cum Christo Rom. 6. sensus est qui se volutant in sceleribus non recordantur se baptizatos esse abnegant ergo baptismum suum That he was purged from his old sins that is was baptized or had received in baptism the seal of purging for all those who are baptized ought to be purged from their sins as they are said to put on Christ to die with Christ the meaning is they which wallow in their sins do not remember they were baptized and therefore do renounce their baptism 1 Cor. 6. 11. the Apostle saith of the visible Church of Corinth such were some of you but ye are washed but ye are sanctified but ye are justified c. where it is evident that all the visible members of the Church are visibly washed sanctified justified And I think it is clear that by washing here he hath some respect to their baptism So that I conclude that there is no baptism to be administred without a profession of saving faith and repentance foregoing because there is no baptism that ever Christ appointed but what is for the obsignation of remission of sins which is the consequent Master Blake pag. 171. reciteth some words of mine containing this argument thus That faith to which the promise of remission and justification is made must also be sealed to Or that faith which is the condition of the promise is the condition in foro Deâ— in the Court of God of the title to the seal But it is onely solid true faith that
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
the Son by which they cry Abba Father So Tit. 3. 5 6 7. According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost which he shed on us c. that being Justified by his Grace we should be made heirs according to the hope of eternal life The heirs then are regenerate justified and have the hope of eternal life So Ephes. 3. 6. The Gentiles being made fellow-heirs and of the same body are partakers of the promise in Christ by the Gospel even the unsearchable riches of Christ Heb. 6. 17. The heirs of promise have their salvation confirmed by Gods oath And Heb. 1. 14. they are called the heirs of salvation And Heb. 11. 6. 9. It is true justified believers that have that title and James 2. 7. They are called heirs of the promised Kingdom and 1. Pet. 3. 7. they are called coheirs of the same grace of life So that to be heirs in the first and proper notion is to be Sons that have title to the inheritance of glory and therefore to be heirs in the second analogical notion is to be such as seem such by profession of that Faith which hath the promise of that glory The last title that I mentioned in the Argument was Justified Paul calleth all the baptized Church of Corinth Justified None that profess not a justified Faith are called Justified therefore none such should be baptized The major I proved to Master Blake out of 1 Cor. 6. 11. Ye are washed ye are sanctified ye are justified in the name of the Lord Jesus and by the Spirit of our God Master Blake doth not at all deny the major or the sense of the Text alledged to prove it but darkly in generals intimateth a denial of the minor silently passing over that particular title justified as if he durst not be seen to take notice of it I confess its sad that good men should be so unfaithful to the truth which is so precious and is not their own and which they should do nothing against as Master Baxter hath done but all they can for it Having gon thus far about titles let me add another the title Regenerate Christ hath instituted no baptism but what is to be a sign of present regeneration But to men that profess not a justifying faith it cannot be administred as a sign of present regeneration therefore he hath instituted no baptism to be administred to such The major I have proved already in the first Argument and its plain in John 3. 5. Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God And so in Tit. 3. 5. where it is called the laver of regeneration In both which though I am of their minde that think that the sign is put for the thing signified yet it may thence plainly appear what is the thing signified even regeneration or the new birth Yea so commonly was this acknowledged by all the Church of Christ that there is nothing more common in the writings of the Fathers then to take the terms regenerate illuminate c. and baptized as signifying the same thing or at least spoken of the same person which occasioned one of our late Antiquaries so stifly to plead that regeneration in Scripture signifyeth meer baptism and that all the baptized are regenerate I grant that it oft falls out that baptism being misapplied sealeth not regeneration at present and that the same person may afterward be regenerate and his remembred baptism may be of use to him for the confirmation of his faith But this is not the institutes commanded use of it to be so administred at first if the party profess not saving faith though this review of it is a duty where it was so abused at first The minor I shall take for granted while regeneration in Scripture stands so connexed to salvation I know no regenerate ones but the justified or those that profess to have a justifying faith nor hath he proved any more Pag. 118. Argum. 11. All that are meet subjects for baptism are after their baptism without any further inward qualification at least without any other species of saith meet subjects for the Lords Supper But no Infant is a meet subject for the Lords Supper as is acknowledged therefore no Infant is a meet subject for baptism Or thus Those whom we may baptize we may also admit to the Lords Supper But we may admit no Infants to the Lords Supper as is acknowledged by baptizers of Infants therefore we may baptize no Infants The major Master Blake will easily grant me and if any other deny it I prove it thus 1. It is the same covenant that both Sacrament seal one for initiation the other for confirmation and growth in grace therefore the same saith that qualifieth for the one doth sufficiently qualifie for the other for the same covenant hath the same condition 2. They are the same benefits that are conferred in baptism and the Lords Supper to the worthy receiver Therefore the same qualification is necessary for the reception The antecedents is commonly granted Baptism uniteth to Christ and giveth us himself first and with himself the pardon of all past sins c. The Lords Supper by confirmation giveth us the same things it is the giving of Christ himself who saith by his Minister Take Eat Drink offering himself to us under the signs and commanding us to take himself by faith as we take the signs by the outward parts He giveth us the pardon of sin sealed and procured by his body broken and his blood shed 3. A member of Christs Church against whom no accusation may be brought from some contradiction of his first profession must be admitted to the Lords Supper but the new baptized may be ordinarily such therefore if he can but say I am a baptized person he hath a sufficient principal title to the Lords Supper Coram Ecclesia before the Church I mean such as we must admit though some actual preparation be necessary unless he be proved to have disabled his claim on that account either by nulling and reverting that profession or by giving just cause of questioning it 4. The Church hath ever from the Apostles dayes till now without question admitted the new baptized at age to the Lords Supper without requiring any new species of faith to intitle them to it I take the major therefore as past denial I must confess as much as I am against separation I never intend to have communion with Master Blakes congregation if they profess not saving repentance and faith And if he exact not such a profession I say still he makes foul work in the Church and when such foul work shall be voluntarily maintained and the word of God abused for the defilement of the Church and ordinances of God it is a greater scandal to the weak and to the schismsticks and a greater reproach to the Church and sadder case to
Their first task is to make Disciples which are by Mark called believers The second work is to baptize them whereto is annexed the promise of their salvation The third work is to teach them all other things which are afterward to be learned in the School of Christ To contemn this order as Master Baxter doth in Infant baptism is to contemn all rules of order For where can we expect to find it if not here I profess my conscience is fully satisfied from this Text that it is one sort of faith even saving that must go before baptism and the profession whereof by the Party himself to be baptized He that believeth and is baptized not another then the believer make Disciples and baptize them not others then the Disciples made the Minister must expect of which see what is before cited out of Calvin and Iâ—scator I shall be amazed reading this passage at the blindness of Master Baxter if he see not how unanswerably his own words overthrow Infant baptism or his hypocrisie if being satisfied as he saith in conscience of his own exposition he do not deny Infant baptism and bewail his alledging of Matth. 28. 19. in his Book termed Plain Scripture proof of Infants baptism Part. 1. chap. 3. And I pray God to deliver me from such hardness of heart be adds That it was saving faith that was required of the Jews and professed by them Acts 2. 38 41 48. is shewed already and is plain in the Text Acts 8. The Samaritans believed and had great joy and were baptized into the name of Jesus Christ vers. 8. 12. whereby it appeareth that it was both the understanding and will that were both changed and that they had the profession of a saving faith even Simon himself Acts 8. 37. The condition on which the Eunuch must be baptized was if he believed with all his heart which he professed to do and that was the evidence that Philip did expect Paul was baptized after true conversion Acts 9. 18. The Holy Ghost fell on the Gentiles Acts 10. 44. before they were baptized and they magnified God And this Holy Ghost was the like gift as was given to the Apostles who believed on the Lord Jesus and it was accompanied with repentance unto life Acts 11. 17 18. Acts 16. 14 15. Lydia's heart was opened before she was baptized and she was one that the Apostles judged faithful to the Lord and offered to them the evidence of her faith Acts 16. 30 31 33 34. The example of the Jaylour is very full to the resolution of the question in hand He first asketh what he should do to be saved the Apostle answereth him Believe in the Lord Jesus and thou shalt be saved and thy house so that it was a saving faith that is here mentioned He rejoyced and believed with all his house and was baptized that same hour of the night or straightway It is here evident that he professed that same faith which Paul required Acts 18. 8. Crispus the chief Ruler of the Synagogue believed on the Lord with all his houseâ— and many of the Corinthians hearing believed and were baptized Here we have two proofs that it is saving faith that is mentioned Those in Acts 19. 5. were baptized as believers in Jesus Christ In a word I know of no one word in Scripture that giveth us the least intimation that ever man was baptized without the profession of a saving faith There is constantly this order in the prescribed duty that no man should seek baptism but a true believer and no man should baptize any but those that profess this true belief Acts 8. 37. Philip is determining a question and giveth this in as the decision If thou believe with all thy heart thou mayest And to say that this is but de bene esse meaning that it includeth not the negative otherwise thou mayest not is to make Philip to have deluded and not decided or resolved Use that liberty in expounding all other Scripture and you 'l make it what you please A Dogmatical faith is not the Christian faith nor anywhere alone denominateth men believers in Scripture I remember but one Text John 12. 42. where it is called believing on Christ and but few more where it is simply called believing but none where such are called believers Disciples or Christians or any thing that intimateth them admitted into the visible Church without the profession of saving faith I conclude that all examples in Scripture do mention onely the administration of it to the professors of saving faith and the precepts give us no other direction and I provoke Master Blake as far as is seemly for me to do to name one precept or example for any other and make it good if he can I conclude that all examples of baptism in Scripture do mention onely the administration of it to the same persons who in their own persons were professors of saving faith and the precepts give us no other direction And I provoke Mr. Baxter as far as is seemly for me to do to name one precept or example for baptizing any other and make it good if he can and if not by his own reason he ought to baptize no other but must reject baptism of Infants who do not in their own persons profess saving faith and give over his vain Plea of Parents or Proparents profession of saving faith as entituling Infants to baptism which unless his violence and wilfulness of spirit blind him his own words and arguments will inforce to do Pag. 156. Argum. 17. is from 1 Pet. 3. 21. The like figure whereto even baptism doth also now save us Not the putting away the filth of the flesh but the answer of a good Conscience toward God whence I thus Argue If baptism be appointed for our solemn admission into a state of salvation as Noahs Ark received men into a state of safety from the Deluge then none should be baptized but those that profess that faith which entereth them into a state of salvation but no Infant professeth that faith which entereth them into a state of salvation as is manifest by sense and reason therefore no Infant should be baptized Here it is implied plainly that this is quoad finem instituentis as to the end of him that instituted it the common appointed of baptism which the Text mentioneth though eventually it prove not the common effect through the errours of the receivers and this appeareth 1. In that it was spoken plainly in the text of the very nature and appointed use of baptism and so of baptism as baptism without any exception limitation or distinction Therefore it is not spoken of any different use that it is appointed for to the elect as distinct from its common use to others It s spoken of that signification and common use to which baptism is appointed viz. to save else we shall never be able to understand the use of it or any ordinance from Scripture if we
shall take liberty to say It is this to one but not to another when the Scripture saith no such thing but speaks of the nature and use of it without distinction Else when it saith circumcision is a seal of the righteousness of faith we may say with the Anabaptists it was so to Abraham but not to all others And when the Lords Supper is said to be appointed for the remembrance of Christ we may say That is but to some and not to others when as the Text plainly speaks of the stated use of the ordinances to all 2 And in the type it is clear for it was not some onely but all that entered Noabs Ark that entered into a state of salvation from the Deluge therefore so it is here as to the commanded use 2. When baptism is said to save us it s plainly meant of the state of salvation that baptism entereth us into and not of baptism ex opere operato by the work done effecting our salvation And so baptism comprehendeth the state into which we are solemnly by it initiated As a woman that is maried to an Honourable man or a Souldier listed under an Honourable Commander is said to be honoured the one by mariage the other by listing Where antecedent consent is the foundation on both sides of the honourable relations and the subsequent state is the condition or state it self which is honourable but the solemn signation is but the expression of the former and passage to the later 3. Hereby it is apparent that though the answer of a good conscience be the principal thing intended and that saveth yet the external baptism is here included as the sign and solemnization so that when the Apostle saith not the putting away of the filth of the flesh he means not the bare outward act of washing alone or as such but baptism as it is entire having the thing professed on ouâ— part together with the professing sign 4. It is therefore but by way of signification obsignation and complemental exhibition that baptism saveth it being neither the fast or principal efficient or condition of it but is valued as it is conjunct with the principal causes and condition for the attainment of these ends 5. It is not a meer remote means leading towards a state of salvation that baptism is here affirmed to be but an enterance or means of entrance into that state of salvation it self As the heart-covenant or faith doth it principally so baptism signally and complementally This is plain 1. Because it is not said to help us towards a state of salvation but expresly to save 2. Because the type which is here mentioned viz. the Ark was such a means that all that entered into it for preservation from the Flood were actually saved from it All this laid together doth confirm both the antecedent and consequence of my Argument Calvins words on the Text signifie 1. that no baptized men are excluded from salvation but Hypocrites 2. That they that are excluded from salvation for all their baptism are such as did depâ—ave and corrupt it and not justly use it Yet another Argument may hence be raised thus Argum. 2. If according to the institution the answer of a â—ood conscience must be joyned with baptism for the attaining of its end then we must admit none that profess not that answer of a good conscience But no Infant doth profess that answer of a good Conscience as is manifest by sense Therefore we must admit no Infant to baptism But the former is certain from the Text for baptism is said to save that is its appointed use yet not the external washing but the answer of a good conscience doth it therefore this is of necessary conjunction and without it baptism cannot attain its end but it is to be administred and received onely in order to the attainment of its end and therefore never in a way by which the end is apparently not attainable What this answer of a good conscience is we shall further enquire anon Both the common expâ—sitions fully confirm the point which I maintain The assemblies Annot. recit both thus Hence by the answer of a good conscience we may understand that unfeigned faith whereof they made confession at their baptism and whereby their consciences were purified and whereby they received the remission of their sin c. Some understand by the answer of a good conscience that covenant whereinto they entered at their baptism the embracing whereof they testified by their unfeigned confession of their faith viz. such a faith as is aforesaid Pag. 160. Argum. 18. No one may be admitted to baptism who may not be addmitted a member of the Church of Christ No one may be admitted to be a member of the Church of Christ without the profession of a saving faith therefore no one may be admitted to baptism without the profession of a saving faith But no Infant doth profess saving faith as is manifest by sense therefore no Infant may be admitted to baptism I speak of such admission to Church membership as is in the power of the Ministers of Christ who have the Keys of his Kingdom to open and let in as well as to cast out The major is past question because baptism is our solemn entrance into the Church who were before entred by private consent and accepted by the covenant of God All the question is of the minor which I shall therefore prove 1. It is before proved that all the members of the Church must be such as are visibly solemnly or by profession sanctified from former sin cleansed justified persons of God the heirs of the promise c. But this cannot be without the profession of a saving faith therefore c. 2. This is also before proved where it was shewed that no other are Christians or Disciples 3. In Acts 2. 41 42. c. The many thousand that were added to the Church were such as gladly received the doctrine of saving faith and repentance and continued in the Apostles doctrine and fellowship and breaking of bread and prayer and so far contemned the world as to sell all and make it common And doubtless no man continued in those ways of doctrine fellowship prayer c. without the profession of saving faith and repentance for the very use of these is such a profession of which saith Calvin in Act. 2. 42. quaerimus ergo veram Christi ecclesiam Hic nobis ad vivum depicta est â—jus imâ—gâ— ac initium quiâ—em facit a doctrina quae veluti ecclesiae anima est not as barely heard but as professed and received nec quamlibet doctrinam nominat sed Apostâ—lorum hoc est quam per ipsorum nanus silius Dei tradiderat ergo ubicunque personat pura vox Evaâ—gelii ubi in ejus professione mâ—â—nent homines ubi in ordinario ejus auditu ad profectum se exercent illic indubio est ecclesia c. Quare non temere
are before expressed and require a profession And though their false doctrine force them to misexpound their own words yet custom hinders them from changing them and for the reformed Churches it is past all question by their constant practice that they require the profession of a saving faith The practice of the Church of England till the late change may be seen in the Common prayer book wherein all that is fore-mentioned is required even from the infant to whom the question is propounded doest thou renounce doest thou believe wilt thou be baptized although they took the answer of the sureties as if it were the childes and say in the Catechism they now promise and perform faith and repentance by their sureties In the confession of faith of the Assembly at Westminster cap. 28. and again in the shorter Catechism profession of faith in Christ and obedience to him is the thing required They add also in the Directory that all who are baptized in the name of Christ do renounce and by their baptism are bound to fight against the Devil the world and the flesh Calvin in Acts 8. 37. saith Quod non admittitur Eunuchus ad baptismum nisi fidem professus hinc sumenda est universalis regula non ante recipiendes esse in Ecclesiam qui ab ea prius fuerant alieni quam ubi testati fuerint Christo se credere Est enim baptismus quasi fidei appendix ideoque ordine posterior est Deinde si datur sine fide cujus est sigillum impia nimis crassa est prophanatio That the Eunuch was not admitted to baptism till he professed faith Hence this universal rule is to be gathered that those are not to be received into the Church who before were strangers from it till they first testifie they believe in Christ for baptism is as it were an Appendix to faith and therefore is later in order then if it be given without faith of which t is the seal t is a wicked and too gross a prophanation Here note 1. That baptism as received is the seal of our faith how much soever denied by Master Blake as it is the seal of Gods promise as administred 2. That the constant order is that baptism follow faith 3. And that it is no better then an impious profanation of it if it go without faith that is 1. if the party seek it without the presence of faith 2. if the Pastor administer it without the profession of faith To like purpose speak many more but to salve Infant baptism they say that Gods promise to an Infant whom they imagiâ—â—â— be born in the Church is instead of profession that for it they by a judgement of charity are taken to be regenerate and that it is as much as we have of persons of age and is sufficient warrant to baptize them But 1. they prove none of these 2. nor are they true 3. nor were they true would they warrant Infant baptism when the Institution is as they confess to baptize them who believe by the Preaching of the Gospel to them Matth. 28. 19. Mark 16. 16. whereby the inadvertency of the generality of Protestant Divines in this point may be discerned and by the reading of this book all intelligent persons may perceive Master Baxters deceitfulness or heedlesness and if he perfist in defending Infant baptism his unreasonable pertinacie in his conceit and if he do not declare his forsaking his Doctrine in his book of baptism his impenitencie and unrighteous dealing with the Church of God which he hath injured