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A62868 Felo de se, or, Mr. Richard Baxter's 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. Tombes, John, 1603?-1676. 1659 (1659) Wing T1806; ESTC R33836 48,674 44

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is the condition of the promise of remission therefore it is that which gives right in foro Dei in the Court of God to the seal Who would think now but Master Blake had given some substantial answer to this and other Arguments when himself and some others are so confident of the sufficiency of them His answer is this To this I have answered faith is not sealed to but remission of sins or salvation upon condition of faith and when I come to speak of the sealing of Sacraments I shall God willing make this more evident that the Sacrament qua seal immediately respects our priviledges not duties Reply 1. Is here one word of answer to any real part of this Argument Is not this answer as little to the matter as if he had talked of another subject I think it my duty to say that Ministers of the Gospel do but proclaim to the Church the matter of our common lamentation and the enemies joy when some confidently publish such kind of Disputations and others are satisfied with them and I must say if all were such they should never be angred with one word of mine in opposition to their assertions though they would maintain that the Crow is white 2. To that useless touch that he hath on a word whose following explication might have spared him his labour I may say that our Divines have ordinarily maintained hitherto that there is a mutual covenanting between God and us and no man more then Master Blake and that there is in the Sacrament a mutual sealing the receiving being our seal as the act is Gods Pag. 88. Argum. 6. If baptism be instituted to be a seal of the righteousness of that faith which we have yet being unbaptized then must we baptize none that profess not a justifying faith But no Infants profess a justifying faith therefore we must baptize no Infants The minor is manifest by sense The reason of the consequence is evident in that we must use baptism onely according to its nature and to its instituted ends The antecedent is proved thus Circumcision was instituted to be a seal of the righteousness of that faith which we have yet unbaptized The consequence will not be denied by them whom we now deal with because they confesse that baptism succeedeth circumcision The antecedent is evident in Rom. 4. 11. it being expresly said of Abraham to whom circumcision was first given I cannot imagine what they will say unless it be by recourse to the Anabaptists shift to say that circumcision was instituted to this end indeed to Abraham himself and others that were sincere but not to all that had right to it but God here tells us the established use and end of his ordinance and in such relations the end is inseparable And as God hath not made many sorts of baptisms or circumcisions So neither many meer inconsistent ends or separable and we are likest to know the true end of the institution where the institution and first example are reported to us Calvin in loc. saith Duae denique ut baptismi hodie sunt ita olim circumcisionis erant partes nempe tam vitae novitatem quam peccatorum remissionem testari Lastly as there are two parts at this day of baptism so of old there were two of circumcision viz. to witness as newness of life so forgiveness of sins Saith Piscator in loc. upon the place Sicut olim circumcisio signum suit faeleris gratiae figillum quo credentibus obsignata fuit justitia fidei hoc est quo illi certiores sunt redditi sibi remssa esse peccata propter futuram satisfactionem Christi ac proinde se babere Deam propitium ac foventem ita caetera quoque sacramenta c. similiter finis seu scopus omnium sacramentorum unus idemque viz. obsignatio justitiae fidei quae vulgo dicitur fidei confirmatio Paraeus in loc. saith ita signum fuit dantis accipientis respectu c. Et Justitia fidei est remissio peccatorum fide accepta propter redemptionem Christi et sic Sacramenta non sunt instituta justificandis sed justificatis hoc est non infidelibus sed conversis non igiturnisi conversione fide sumi debent secus sigilla justitiae esse cessant quid enim non babentibus fidem justitiam obsignarent As circumcision was of old a sign of the covenant of grace and a seal whereby was sealed the righteousness of faith to believers that is to say whereby they were certified that their sins were forgiven them by receiving of the future satisfaction of Christ and therefore they had God propitious and favouring unto them so also the other Sacraments c. Also the end or scope of all the Sacraments is as one and the same viz. the signing of the righteousness of faith which is commonly called the confirmation of faith so it was a sign both in respect of the giver and receiver c. and the righteousness of faith is the forgiveness of sins by faith received because of Christs redemption and so the Sacraments are not instituted for those who are to be justified but for the justified that is not for unbelievers but for those which are converted therefore are they not to be taken without conversion and saith otherwise they were to be seals of righteousness for what would it seal to them who have not faith and repentance Doctor Willet in loc. saith circumcision then did not confer upon him that grace which he had not but did confirm and establish him in the grace and faith received the sacraments then non instituta sunt justificandis sed justificatis are not instituted for those which are to be justified but for them which are already justified Parae Peter Martyr is large and makes these words Rom. 4. 11. of Paul to be the definition of a Sacrament to be a seal of the righteousness of faith Pag. 91. Argum 7. We must baptize none but those that are first professed Disciples of Christ But none are professed Disciples of Christ that profess not saving saith in Christ therefore we may not baptize any that profess not saving faith in Christ But no Infant doth profess saving faith in Christ as is manifest by sense therefore no Infant is a professed Disciple of Christ nor must we baptize any The major is proved from Matth. 28. 19. Go Disciple me all nations baptizing them As for those that say they are discipled by baptizing and not before baptizing 1. They speak not the sense of that Text 2. Nor that which is true or rational if they mean it absolutely as so spoken else why should one be baptized more then another 3. But if they mean that by heart-covenant or Gods acceptance and promise they are Disciples before but not so compleatly till the covenant be sealed and solemnized as a Souldier is not so signally a Souldier till he be listed nor a King till he
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 affi●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 〈◊〉 ●wo distinct signs of the same internal acts so are they two wayes of profess●●● 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 professi●● 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
true Evangelical repentance I mean still such as hath a promise of pardon and salvation but all that are baptized must renounce the world flesh and devil of which we shall have occasion to say more anon Argum. 4. They that profess to be buried with Christ in baptism and to rise again do profess true repentance but all that are baptized must profess to be buried with him and rise again therefore c. The major is proved in that to be buried and risen with Christ signifieth A being dead to sin and alive to God and newness of life and it is not onely an engagement of this for the future but a profession also of it at the present This with the rest we thus prove Col. 2. 11 12 13. In whom ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead and you being dead in your sins and the uncircumcision of your flesh hath he quickened together with him having forgiven you all trespasses Where note 1. that this is spoken to all the Church of the Colossians and therefore they are presumed to be what they profess and appear to be 2. That the putting of the body under the water did signifie our burial with Christ and the death and putting off of our sins and though we now use a less quantity of water yet it is to signifie the same thing or else we should destroy the being of the Sacrament So also our rising out of the water signifieth our rising and being quickned together with him 3. Note also that it is not onely an engagement to this hereafter but a thing presently done They were in baptism buried with Christ and put off the body of sin and were quickned with him and this doth all suppose their own present profession to put off the body of sin and their consent to be baptized on these terms The like we have in Rom. 6. chapter 4. 5. 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 from the dead by the glory of the father even so we also should walk in newness of life for if we have been planted together in the likeness of his death we shal be also into the likeness of his resurrection Here also it is evident 1. that all the members of the visible Church are supposed to be baptized into Christ and into his death so to be buried with him by baptism into death planted together into the likeness of his death 2. And that this is not supposed to be onely an engagement for the future but a present entrance into the state of mortification and vivification wherein they were to proceed by newness of life and therefore verse 5 6 7 8 11. they are supposed to have the old man crucified with Christ that the body of sin might be destroyed and that henceforth they should not serve sin and that they are so dead as to be freed from sin as to the servitude thereof And that they must reckon themselves dead to sin but alive to God He that readeth the whole chapter with judgement and impartialitie will soon discern that true repentance and abrenuntiation of the service of sin was to be professed by all that would be baptized and that thereupon they sealed their own profession and covenant by the reception of baptism as Christ sealed his part by the actual baptizing them and that hereupon they are by the Apostles all called and supposed such as they professed themselves to be Argum. 5. If it be the very nature of baptism to signifie and seal both the present putting off the body of sin and present putting on Christ then the profession of true repentance must needs precede or concur with baptism but the former is certain of which more anon I conclude then that both Scripture and the very signs themselves and the common consent of the Church do shew that true repentance and present repentance must be professed by all those that we may baptize Pag. 62. Argum. 2. My first Argument was from the necessity of a profession of true repentance The 2. shall be from the equipollent terms a description to the thing described thus We must baptize no man that first professeth not to believe in God the Father Son and Holy Ghost But no Infant professeth to believe in God the Father Son and Holy Ghost therefore we must baptize no Infant The minor is manifest by sense The major is proved from Matth. 28. 19. where this is made the form of the words in baptism or at least the end and that which we must insist on Calvin on the words yields the Anabaptists that faith is put justly before baptism nam alioqui mendax essot figuraque remissionem peccatorum spiritus donum afferes incredulis qui nondum essent Christi membra For otherwise he should speak false and the figure should bring remission of sins and the gift of the spirit to unbelievers who were not members of Christ And that non abs re Patris Filii spiritus expressa hic fit mentio quia aliter baptismi vis apprehendi non potest quam si a gratuita patris miserecordia initium fiat qui nos per filium sibi reconciliat deinde in medium prodeat Christus ipse cum mortis suae sacrificio tandem accedat etiam Spiritus sanctus per quem nos abluit regenerat denique suorum omnium bonorum consor●es faciat Not from the matter here is express mention made of the Father Son and Spirit because otherwise the efficacie of baptism cannot be apprehended but by beginning from the Fathers free mercy who reconciles us to himself by his Son and then that Christ himself come between with the sacrifice of his death and then at last the holy spirit also approach by which he washeth and regenerates us and last of all makes us partakers of his benefits It appeareth by comparing Matth. 28. 19. with Rom. 6. 3. and 1 Cor. 1. 13 14 15. and 10. 2. that to be baptized into the name of the Father Son and Holy Ghost is not onely to be baptized by their authority but also to be thus initiated into the relation which the Church standeth in to them and to be consecrated to the Father Son and Holy Ghost as Musculus Diodate the assembly of Divines Annotations and the generality of expositors do express See Doctor Hammond Pract. Catech. lib. 6. 5. 2. And especially on Matth. 28. 19. Grotius at large and that it comprehendeth or presupposeth a profession of believing Son and Holy Ghost For no man can devote himself solemnly by our ministry to
ratifieth the external ceremony in those who are his Bullinger in loc. saith Baptiz●ri in nomine Domini Jesu Christi est baptismatis signo testari se Christo credere ad remissionem peccatorum To be baptized in the name of the Lord Jesus Christ is by the sign of baptism to testifie that we believe in Christ for the remission of sins 1. Mark It is not onely an engagement to believe hereafter but the profession of a present faith 2. And that not a common faith but that which hath remission of sin 3. And this was not an accidental separable use of baptism but he makes this the very exposition of baptizari in nomine Jesu Christi to be baptized in the name of Jesus Christ And thus he expoundeth the covenant est enim baptismus pactum seu foedus gratiae quod init inter baptizandum nobiscum Christus For baptism is an agreement or covenant of grace which Christ enters into with us when we are baptized And that it is a professing sign of our true repentance he shews before rectissime conjungitur paenitentia baptismus quia baptismus paenitentiae signum est and most rightly is repentance and baptism joyned together between baptism is the sign of repentance Calvin in loc. upon the place Per baptismum ut Paulus docet crucifigitur vetus homo noster ut in vitae novitatem resurgamus by baptism as Paul teacheth our old man is crucified that we may rise to newness of life Rom. 6. 4. 8. Item indutmus Christum ipsum G●l 3. 27. 1 Cor. 12. passim docet Scriptura esse paenitentiae quoque Symbolum Also we put on Christ himself and the Scripture doth up and down teach it to be also a badge of repentance Calvin on Acts 22. 16. Non dubium est quin fideliter rudimentis Pietatis Paulum imbuerit Ananias neque enim ver● fidei expertem baptizasset nor doubt but Ananias did faithfully instruct Pa●l in the rudiments of Piety neither would he have baptize● him if he had been void of true faith John 3. 5. Except a man be born of water and of the spirit he shall not enter into the Kingdome of God though we are agreed against the Papists that Christ intendeth not here to place the same necessity in baptism as there is in or of the new birth by the spirit yet it is by most acknowledged that Christ doth here speak of the new birth as signified by baptism and so hath respect to baptism as the ordinary confirming sign And so the Text fully sheweth us that baptism is instituted to be the sign of our present regeneration or else it could not be said that we must be born of water and the spirit Calvin saith most are of Chrysostomes mind who took it to be meant of baptism and so did the generality of ancient Expositors and though himself and some more think otherwise yet as long as they take it to be a metonymical expression the sign being put for the thing signified it doth as well acquaint us with the use of baptism as if it were a proper speech Bullinger in loc upon the place saith Hanc Christi sententiam omnes pene de baptismo interpretantur almost all interpret this Scripture of Christ to baptism Beza believeth that the Text speaketh of baptism either Christs or some other but rather Christs Justly doth Beza in Mark 1. 4. fall upon Erasmus sharply for saying {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in praep●sitio praeparationem significat non effectum the preposition in signifieth a preparation and not the effect Because repentance and remission saith Beza cannot be separated so that he took it not to be a common preparatory repentance or baptism Piscator on Mark 14. saith It s called the baptism of repentance for remission of sin because John preached remission of sin to the penitent and believers praecip iebatque ut inhujus rei testimontum atque professionem baptizarentur He concluded that they should be baptized in testimony and profession of this thing and that is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the baptism of repentance id est qui resipiscentiae testificandae atque profitenda adbibebatur Neque enim baptizabat nisi eos qui confessione peccatorum ●dita resipiscentiam suam testatam reddebant Caeterum nomine resipiscentiae per synecdochen membri simul intelligenda est fides in Christum that is to say was used to testifie and profess repentance neither did he baptize any but those who by confession of their sins testified their repentance but by a Synecdoche of a part for the whole is also to be understood Faith in Christ And on Matth. 3. 11. Observe he shews that Christs baptism and Johns are the same in that both have the same end and use viz. obsignatio remissionis peccatorum resipiscentiae The sealing of remission of sins and repentance that is as already extant as his judgement is oft delivered as in his Schol. on ver. 11. he expresly faith In resipiscentiam id est in testimonium resipiscentiae ut nimi●um susceptione baptismi testatum faciatis vor resipuisse indies magis ac magis resipiscere velle sed simul hic intelligendum Joannem baptizasse quoque in remissionem peccatorum hoc est ut nimirum nomine Dei testatum faceret resipiscentibus in Christum credentibus peccata ipsis remissa esse propter Christum agnum Dei Unto repentance that is in testimony of repentance viz. that by receiving of baptism you testifie that you have repented and that you will daily renew your repentance more and more but withal we must here understand that John did baptize also for the remission of sins that is that he might testifie in the name of God to the penitents and believers in Christ that their sins were forgiven them for the sake of Christ the Lamb of God And I pray mark his observation on Mat. 3. 6. 8. 10 concluding our present question Baptismus nulli adulto conferendus est nisi prius ediderit confessionem peccatorum fidei in Christum ac praterea promissionem sanctae vitae Baptism is not to be administred to any of age unless he first make confession of his sins and of his faith in Christ and besides a promise of a holy life which he proves Calvin on Matth. 3. 6. saith Ergo ut se rite ad baptismum offerant homines peccatorum confessio ab illis requiritur alioqui nihil quam inane esset ludicrum tota actio Therefore that men may rightly offer themselves to baptism confession of sins is required of men otherwise the whole action would be nothing else but sport If I had charged the guilty so of making the whole work of baptism Ludicrous they would have been highly offended and yet Paedobaptists do so Paraeus on Matth. 3. 5. shews that the order was that confession as a testimony of true repentance
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 con●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 De● in the Court of God of the title to the seal But it is onely solid true faith that
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 esse● 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 Bapti●●ri Jubet Christus qui nomen Evangelii dederint s●que professi fuerint discipulos partim ut illis baptismus si● 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 s●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 ●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.
quidem hac lege ut nos abdicantes priore vita fiamus in ipso novi homines Quare etiam alibi fideles dicit Christum induere in baptismo Gal. 3. 27. To put on Christ signifies here to be defended in all points with the virtue of the Spirit whereby we may be fit for all parts of holiness for thus the image of God is renewed in us which is the onely ornament of the soul for Paul hath respect to the end of our vocation because God adopting us hath ingraffed us in the body of his onely begotten Son and that upon those terms if we deny our former life and become new men in him wherefore he saith elsewhere that believers put on Christ in baptism And upon Gal. 3. 27. he saith Quum dicit Christum induisse intelligit Christo sic esse infitos ut coram Deo nomen ac personam Christi gerant ac in ipso magis quam in seipsis censcantur When he saith they have put on Christ he understands that they are so ingraffed in Christ that they carry that name and person of Christ in the sight of God and are rather reckoned in him then in themselves And he comes to the objection How all that are baptized can be said to put on Christ when baptism is not effectual with all And he answereth in summe That to Hypocrites it is uneffectual qui nudis signis superbiunt who are proud with the bare signs But then he saith that the Apostle speaking of these non resspicit Dei institutionem sed impiorum corruptelam He hath no respect to Gods institution but to the corruption of the wicked But doubtless it is Gods institution that we must look to in our administration Qaum autem fideles alloquitur qui rite utuntur illa tunc conjungit cum sua veritate quam figurant Quare neque enim fallacem pompam ostentat in sacramentis sed quae externa caremonia figurat exhibet simul reipsa Hinc fit ut veritas secundum Dei institutum conjuncta sit cum signis But when he speaks to believers who use it rightly he joyns them with their truth which they typifie Wherefore for he doth not make shew of a deceitful pomp in the Sacraments but what the external ceremony figures he exhibites together in very deed Hence it comes to pass that truth according to Gods institution is joyned with the signs To the same purpose say other Protestants The next title mentioned in the Argument was Sons of God All that are baptized are the visible or esteemed sons of God by saith in Christ therefore they all profess that justifying faith to which that real or special sonship is promised The antecedent is expressed in Gal. 3 26 27. For ye are all the sons of God by saith in Christ Jesus which he proveth in the next words For as many as have been baptized into Christ have put on Christ What Sons of God are in Scripture sense may be seen John 1. 12. Rom. 8. 14 15. Phil. 2. 15. 2 John 3. 1 2. Gal. 4. 1 2 5 7. and Rom. 8. 17. if sons then heirs heirs of God and joynt heirs with Christ was a good consequence in Pauls judgement In this saith John the children of God are manifest from the children of the Devils Whosoever doth not righteousness is not of God neither he that loveth not his brother 1 John 3. 10. See also John 11. 52. Rom. 8. 16. 21. But Master Blake objecteth Rom. 9. 4. To them pertained the adoption and Gomarus his comment Answ. 1. Gomarus saith not that any were in either sense Sons of God without a profession of a saving faith 2. It was not after their unchurching or unbelief that the adoption is said to pertain to them but before and then let Master Blake prove if he can that any Israelites were adopted without profession of that faith which was then saving I doubt not to prove the contrary anon And 3. If he could prove that such there were among the Israelites yet he will never prove that they are called Sons though the Nation were because the denomination was principally from the true Sons and next from the professed ones None are visibly sons that be not visibly true believers The next title mentioned in the Argument is Abrahams seed All that are baptized are called Abrahams seed Gal. 3. 17 18 19. Therefore they all profess a justifying faith The consequence is proved in that none are Abrahams seed in Gospel sense but those cordially that are true believers and those appearingly that profess true faith This is proved Rom. 9. 4 6 7. Rom. 4. 11. that he might be the Father of all them that believe that righteousness might be imputed to them also this therefore is a justifying faith and the priviledge of the justified that is here mentioned It s added vers 12 13. And the Father of circumcision to them who are not of the circumcision but also walk in the steps of the faith of our Father Abraham yet uncircumcised For the promise that he should be heir of the world was not to Abraham or his seed by the Law but by the righteousness of faith Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed even to that also which is of the faith of Abraham the Father of us all So Gal. 3. 6 7 8 9. Even as Abraham believed God and it was accounted to him for righteousness Know ye therefore that they which are of saith the same are the children of Abraham And the Scripture fore-seeing that God would justifie the Heathen by faith preached before the Gospel to Abraham In thee shall all nations be blessed So then they which be of saith are blessed with faithful Abraham So vers 14. 16. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Now to Abraham and his seed were the promises made he saith not and to seeds as of many but as of one and to thy seed which is Christ and so to those that are in him It is hence most undeniable that all Abrahams true seed are justified and have a justifying faith and all his professing seed do profess this faith The next title mentioned in the Argument is Heirs according to the promise All the baptized were heirs according to the promise None that profess not a justifying faith are heirs according to the promise either really or appearingly therefore none that profess not a justifying faith should be baptized the major is expressed Gal. 3. 17 18 19. the minor of which is all the doubt is proved from Rom. 8. 17. where there is an express concatenation of children heirs of God coheirs with Christ that suffering with him shall be glorified with him Gal. 4. 1 6 7. The heir is Lord of all and a Son and therefore hath the Spirit of
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 ou● 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 dep●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 ●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 exp●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 ●jus im●g● ac initium qui●em facit a doctrina quae veluti ecclesiae anima est not as barely heard but as professed and received nec quamlibet doctrinam nominat sed Apost●lorum hoc est quam per ipsorum nanus silius Dei tradiderat ergo ubicunque personat pura vox Eva●gelii ubi in ejus professione m●●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 imagi●●● 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