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
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
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
sign on our part as well as an exhibiting notifying confirming sign on Gods part It is confest it is the covenant of grace we are to enter and that there is but one covenant of grace This Master Blake acknowledgeth for all the mention of an outward covenant it is also a confessed thing on all hands that it is God that is the first author and offerer of the covenant that it is he that redeemed us who made the promise or covenant of grace upon the ground of redemption and that it is frequently called a covenant in Scripture as it is a Divine Law or constitution without respect to mans consent as Grotius hath proved in the preface to his annotations on the Evangelists much more out of doubt is it that it is called a covenant before man consenteth as it is a covenant offered and not yet mutually entred in the former sense the word is taken properly but in another sense and for another thing then in the later But in the later it is taken tropically viz. Synedochically it being but a covenant drawn up and consented to by God conditionally and offered to us for our conâ—ent It is the same covenant that is offered to us and not another that we are called to consent to or enter in and we cannot be truly said to enter into covenant with God if we make a new one of our own and lay by his for that 's none of the covenant of God he never offered it nor will he ever enter it We are I hope agreed what the covenant of grace is as offered on Gods part or else its great pity viz. that on the title of creâ—â—â—n first and redemption after we being absolutely his own it is offered to us that God will be our God our chief good and reconciled father in Christ that Christ will be our Saviour by propitiation teaching and ruling us even from the guilt filth or power of sin that the Holy Ghost will be our indwelling Sanctifier if we heartily or sincerely accept the gift and offer that God will consent to be our God Christ to be our Jesus Christ and the Holy Ghost to be our in-dwelling Sanctifier if we will but consent This is no doubt the gift or covenant so offered These things being thus premised I come to prove not onely the inseparability but even the identity of heart covenanâ—ing and saving faith and of signal external covenanting and the profession of saving faith without which we must not baptize any Pag. 79. Argum. 5. We must not baptize any without the profession of that faith and repentance which are made the condition of remission of sins But Infants make no profession of that faith and repentance which are made the condition of remission of sins therefore no Infants are to be baptized The minor is manifest by sense and the major I prove thus If we must not baptize any but intentionally for present remission of sin then must not we baptize any without a profession of that faith and repentance which is the condition of remission But the former is true therefore so is the â—uer the consequence is past all doubt for else we should imagine that men may have present actual pardon without that faith and repentance which are the condition of it which subverteth much of the Gospel The antecedent I prove thus If God hath instituted no baptism but what is intentionally for the present remission of sin then we must not baptize any but intentionally for the present remission of sin But the former is true therefore so is the later I say intentionally in contradistinction from eventually or certainly and infallibly attaining that end where further note that I speak not of Gods absolute decrees as if his intention in that sense could be frustrate but of his ends as Legislator speaking of him after the manner of men but principally of the instituted end of his ordinances that is the ends which he requireth the Minister and People to use them for and so it is our intention principally that I mention As the Gospel it self is said to be intentionally to save men and though it condemn most that is besides the first intention and but by accident and though this be principally to be spoken of the prae-imposed intentions of their conversion and salvation yet Christ is pleased in the word to ascribe such intentions to himself as attain not their ends as professing that he came not into the world to condemn the world but that the world through him migh be saved That is to condemn them is not his direct principal intent but onely on supposition of their wilfull final rejecting of him and thus he speaks partly in the habit of a rector or promiser and partly as man or after the manner of men and of the intention imposed on us there is no doubt Now I shall prove the antecedent for the consequence is past doubt And first we are confirmed in this truth because the Opponent whom it concerneth hath not proved any other baptism instituted by God but what is for present reâ—ission of sins If they can shew us one Text of Scripture that speaketh of any other we shall give up all the cause but yet they have not done it that I know of In the mean time we shall prove the contrary God hath instituted but one baptism That one baptism is for the present remission of sins therefore God hath instituted no baptism but what is for present remission The major is proved from Ephes. 4. 5. There is one baptism In the minor we take the words for remission not to speak of somewhat accidental or to be intended onely by the administrator uncertainly or but sometime And I prove it from Scripture Acts 2. 38. Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost as remission is here made the end of baptism so it is present remission For 1. It is such as is the consequent of the repentance which Peter exhorteth them to but that was present remission 2. It was to precede the giving of the Holy Ghost in the sense there mentioned therefore it was present remission Beza in loc. upon the place saith in nomen Christi id est dans Christo nomen cujus mortis scpulturae ac resurrectionis simus in baptizo participes cum peccatorum remissione nec enim hoc declarat formulam baptismi sâ—d finem scopum In the name of Christ That is giving our name to Christ of whose death burial and resurrection we are made partakers in baptism with the forgiveness of sins for this doth not declare the form of baptism but the end and scope So Deodate in the name viz. not onely for a mark of our profession of the Gospel but also to participate of his spiritual virtue in the washing away of our sins with which he accompanieth and
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
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-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
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