any thing in the world be so and no man can profess to be maried to Christ that doth not profess to take him for a husband Therefore for my part I never intend to baptize any without profession of saving faith Amen And let the Lord God say so too that Mr. Bâ—xter may baptize no more Infants nor defend so palpable an abuse but may wipe away the reproach he hath cast on Gods people and ordinance He goes on thus Pag. 100. Argum. 10. If Paul account all the baptized Saints or Sanctified men dead with Christ and risen with him such as have put on Christ sons of God by adoption Abrahams seed heirs according to promise and justified then they did all profess a true justifying faith But no Infant did profess a true justifying faith if they did let it be shâ—wed when and where and to whom therefore no Infant was then baptized nor are now to be The antecedent Master Blake confesseth and I shall prove it by parts The consequence is that which lyeth chiefly on me to prove and I shall do both together The Apostle in the beginning of his Epistle to the Corinthians and in many other places calls the whole Church Saints 1 Cor. 6. 11. He saith to them but ye are washed ye are sanctified That part of the antecedent then is certain the consequene I prove thus There are none called Saints in all the New Testament but onely such as were in heart devoted to Christ by a saving faith or professed so much therefore the word Saint in this case must signifie onely such If any will prove a third sort of Saints viz. such as profess a faith not saving they must do that which I never saw done The first and most famous signification of the word Saints or Sanctified in the New Testament is onely of them that are in heart devoted to Christ by true faith therefore the borrowed or Analogical or less proper signification call it what you list must be of that which hath the likeness or appearance of this and that is onely the profession of it Profession maketh Saints visible or by profession as hearty dedication to God by faith maketh real or heart Saints Master Blake addeth we read of Churches of the Saints 1 Cor. 14. 33. And they were taken to be Church-members as soon as they made profession as they ceased to be Jews or Pagans and took them to the way of Christianity as we see Acts 2. Acts 8. 12. 13. 38. Answ. 1. They renounced the way of ungodliness and wickedness in general by a profession of repentance as well as the way of Paganism and Judaism in particular There were no Christians that professed not repentance towards God from dead works 2. We believe that there were Churches of the Saints and therefore that none should be of the Church that profess not to be true Saints But prove if you can that there was ever either Church or Church-member called Saints in Scripture that had not either special sanctity or a profession of it And as for those Acts 8. you cannot prove that any of them were either called Saints or baptized without a profession of a justifying faith as shall further be shewed afterwards The Galatians I find not called Saints but to call them a Church of Christ or believers is equipollent and what Saints were they Why they were all the sons of God by faith in Christ Jesus having been baptized into Christ and put him on and were all one in him and were all Abrahams seed and heirs according to the promise Gal. 3. 26 27 29. A Church in Scripture sense is a society of men professing true saving faith And thus we see what a Church was and what Saints were and what believers and Disciples were supposed to be by the Apostles and what is the signification of these words in Scripture for they are all of the same extent Thus much I have said to prove that all the baptized are accounted Saints and therefore professed a saving Sanctity The second title which I mentioned follows of which I shall be more brief All the baptized are accounted to be dead and risen with Christ even dead to sin and risen to newness of life therefore they all profess a saving faith The proof of this is full in the two Texts already cited Rom. 6. and Col. 2. 11 12. Rom. 6. 3. c. How shall we that are dead to sin live any longer therein Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death Therefore we are buried with him by baptism into death that like as Christ was raised up from the dead by the glory of the Father so we also should walk in newness of life For if we have been planted together into the likeness of his death we shall be also in the likeness of his resurection knowing this that our old man is crucified with him that the body of sin might be destroyed that hence forth we should not serve sin for he that is dead is freed from sin Now if we be dead with Christ we believe that we shall also live with him Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord Here is a full report of the use of baptism and the profession of all that are baptized and the state they are supposed to be in So that I cannot speak it plainlyer then the words themselves do So Col. 2. 11 12. which I shall not stay to recite because it is to the same purpose and before cited The third title mentioned in the argument is this All that are baptized have professedly put on Christ therefore they have professed saving faith The Antecedent is expressed Gal. 3. 23. for as many as have been baptized into Christ have put on Christ the consequence is proved in that to put on Christ heartily is to be made true partakers of him and living members of him therefore to profess this is inseperable from the profession of saving faith yea by that faith he is truly put on Putting on Christ is the same with putting on the new man which after God is created in righteousness and true holiness being renewed in the Spirit of our minds Ephes. 4. 20 21 22 23 24. Col. 3. 10. It is putting on the new man which is renewed in knowledge according to the image of him that created him and putting on the Lord Jesus Christ is put for the state of Sanctity in opposition to a fleshly life Rom. 13. 13 14. Saith Calvin on this Text induere Christum bic significat virtute spiritus ejus undique nos muniri qua idonei ad omnes sanctitatis partes reddamur sic enim in nobis instauratur imago Dei quae unicum est animae ornamentum Respicit enim Paulus ad vocationis nostrae finem quia Deus nos adoptans in corpus unigenti filii sui inserit
to salvation but no man maketh this profession that professeth not saving faith and repentance Therefore no man that professeth not saving faith and repentance is truly a Disciple of Christ The major is evident in the nature of the relation the minor is as evident in that it is an act of saving Faith and repentance to forsake other Teachers and to take Christ for our sole or chief teacher in order to salvation 2. No man is truly a Christian that professeth not to take Christ for his Lord and King forsaking his Enemies But no man doth this but the professors of a saving faith Therefore c. 3. No man is a true Christian that professeth not to take Christ for his Redeemer who hath made propitiation for sin by his blood and to esteem his blood as the Ransom for sinners and to trust therein but none do this but the professors of saving faith therefore none else are Christians The major of all these three Arguments is further proved thus No man is professedly a Christian that professeth not to accept of Christ as Christ or to believe in Christ as Christ but no man doth profess to take Christ as Christ that professeth not to take or accept him as his Priest Teacher and King therefore c. The major is plain in it self the minor is as plain it being essential to Christ to be the Priest Prophet and King and from these essentials related to us and accepted by us doth our own denomination of Christians arise and that a bare assent without acceptance doth not make any one a Christian is past doubt and shall be further spoken to anon If baptism then be commonly called our Christening and so be our entrance solemnly into the Christian state then is it not to be given to them that are not so much as Christians by profession And furthermore if a Faith defective in the assenting part about the essentials of its object serve not to denominate a man justly a Christian then a Faith defective in the consenting or accepting part above the essentials of the object serveth not to denominate a man a Christian but the antecedent is true therefore so is the consequent The antecedent is proved because else the Turks are Christians because they believe so many and so great things of Christ and else a man might be a Christian that denied Christs death or resurrection or other essentials of Christianity The consequence is good for Christianity is as truly and necessarily in the will as in the understanding consent is as essential an act of covenanting as any So that I may conclude that as he is no Christian that professeth not to believe that Christ is the Priest Prophet and King so he is no Christian that professeth not to consent and accept him for his Priest Prophet and King The fourteenth Argument is this Our Divines ordinarily charge wicked men with contradiction of profession which is made in baptism and they expound many places of Scripture which the Arminians take as favouring their cause to be meant according to the profession of wicked men But it chargeth not such contradiction on persons baptized in Infancy therefore it supposeth no profession or baptism of theirs and if we must baptize none that profess not saving faith and repentance we must not baptize Infants who make no profession Pag. 177. Argum. 15. If all that are baptized must engage themselves to believe presently in the next instant yea or at any time hereafter with a saving faith then must they profess at present a saving faith or if we must baptize none that will not ingage to believe savingly then must we baptize none that will not profess a saving faith But no Infant will profess a saving faith as is manifest by reason and experience therefore we must baptize no Infant The antecedent is Master Blakes Doctrine who affirmeth That it is not necessary that they that come to baptism do profess a present saving faith but its sufficient that they engage themselves to believe by such a faith The consequence is proved thus 1. It is not the beginning of saving faith which we are to engage our selves to in the Sacraments but the continuance therefore the beginning is presupposed in that engagement and so we must no more baptize without a profession of faith in present then without an engagement to believe hereafter the antecedent is proved thus There is no one word in Scripture either of precept or example where any person in baptism doth engage or is required to engage to begin to believe with a saving faith or to believe with a faith which at present he hath not Shew but one word of Scripture to prove this if you can if you cannot I may conclude that therefore we must not require that which we have no Scripture ground to require Let Master Baxter shew but one word in Scripture to prove this if he can that any person in baptism doth engage or is required to believe or profess to believe that another an Infant may be admitted to baptism by virtue of it if he cannot I may conclude that therefore we must not require that which we have no Scripture ground to require nor admit any Infant or other by reason of a Parents Proparents or sureties profession or promise to believe for an Infant Pag. 149. Argum. 16. If there can be no example given in Scripture of any one that was baptized without the profession and that his own by his own self and no other Parents Proparent or surety of a saving faith nor any precept for so doing then must not we baptize any without it but the antecedent is true therefore so is the consequent and therefore we must baptize no Infant who makes no such profession as all examples in Scripture of any baptized are of and every precept for baptism requires Let us review the Scripture examples of baptism which might afford us so many several Arguments but that I shall put them together for brevity 1. I have already shewed that John required the profession of true repentance by the baptized himself and that his baptism was for remission of sin 2. When Christ layeth down in the Apostolical commission the nature and order of his Apostles work it is first to make them Disciples and then to baptize them into the name of the Father Son and Holy Ghost and as it is a making Disciples which is first expressed in Matth. so Mark expoundeth who those Disciples are by patting believing before baptism and that we may know that it is a justifying faith of the Disciple himself that he meaneth he annexeth first baptism and then the promise of salvation Math. 28. 19. Mark 16. 16. He that believeth and is baptized shall be saved This is not like some occasional mention of baptism but its the very commission of Christ to his Apostles for preaching and baptism and purposely expresseth their several works in their several places and order
be Crowned so fully a King or a man and woman so fully maried till it be solemnized in the congregation in this sense they say the same that I am proving men must be first Disciples by the professed consent before they are declared such by the seals or publick sacramental solemnization And that onely the professors of saving saith are Disciples may appear by a perusal of the texts of Scripture that use this word and it will not onely by found that this which I maintain is the ordinary use of the word which should make it so also with us but that no Text can be cited where any others are called the Disciples of Christ For the major and minor both observe Piscators definition of baptism on Matth 28. 19. Baptismus est sacrimentum novi testamenti quo homines ad ecclesiam pertinentes ex mandato Christi cultui veri Dei qui est Pater Filius Spiritus sarctus per ministros verbi consecrantur in fide remissionis peccatorum spe vitae aternae confirmantur Baptism is a Sacrament of the New Testament by which those men who belong to the Church by the command of Christ are consecrated to the worship of the true God which is the Father Son and Holy Spirit by the Ministers of the word and are confirmed in the faith of remission of sins and of hope of eternal life And he proveth this description per partes by parts 1. That is a Sacrament 2. That it belongeth to those that pertain to that Church and that onely must be baptized qui ecclesiam fuerit ingressi ac fidem Evangelii prosessi who are entred into the Church and have professed the faith of the Gospel Which he proveth from Mark 16. 16. He that believeth and is baptized shall be saved Vult ergo saith he ut prius constet de alicujus fide quam baptizetur unde Act. 8. Philippus Evangelista non prius baptizare voluit eunuchum illum Ethiopem quam is professus esseâ— fidem Christi He wills therefore that his faith be manifested before he be baptized whence Acts. 8. Philip the Evangelist would not baptize the Ethiopian Ennuch before he had professed the faith of Christ Calvin in loc. upon the place saith Baptiâ—â—ri Jubet Christus qui nomen Evangelii dederint sâ—que professi fuerint discipulos partim ut illis baptismus siâ— vitae aeternae tessera coram Deo partim apud homines externum fidei signum quem ad modum gratiam suam Deus hoc sigillo nobis confirmat ita quicunque se ad baptismum offerunt vicissim quasi data syngrapha obstringunt sâ—am sidem Christ commands them to be baptized who have given up their names to the Gospel and have professed to be his Disciples partly that baptism might be to them a sign of eternal life before God partly an external sign of Faith before men and as God confirms his grace to us by this seal so whosoever offers himself to baptism doth reciprocally engage his faith as it were by his bond And after verum quia docere prius jubet Christus quam baptizare tantum credentes ad baptismum vult recipi videtur non rite administrari baptismus nisi fides pracesserit But because Christ commands first to teach then to baptize and onely will have believers to be received to baptism it seems that baptism is not rightly administred unless faith doth precede So that it is Calvins judgement that this very Text which is the most notable copy of the Apostolical commission for the baptizing of the Disciple nations doth appoint that saving faith be professed before men be baptized Paraeus in locum from Mark 16. 16. sheweth that the order is â—redere baptizari to believe and to be baptized I agree with him and the rest in the main that justifying Faith must be an act of the Will embracing or accepting an offered Christ as well as of the understanding and that the profession of it must go before baptism But I shall further prove the minor from some other texts of Scripture viz. that they are not Christs Disciples that profess not saving Faith Luke 14 26 27 33. If any man come to me and hate not his Father and Mother and Wife and Children and Brothers and Sisters yea and his own life also he cannot be my Disciple and whosoever doth not bear his cross and come after me cannot be my Disciple whosoever he be of you that forsaketh not all that he hath cannot be my Disciple This is spoken of true Disciples in heart the first significatum by him that knew the heart From whence I argue thus If none are Christs Disciples in heart nor can be but those that value him above all and will forsake all for him if he require it then none can be his Disciples by external profession but those that profess to esteem him above all and to be willing to forsake all rather then forsake him But the former is proved by the Text the consequence is clear in that the world hath hitherto been acquainted but with two sorts of Christians or Disciples of Christ the one such sincerely in heart and the other such by profession and the later are so called because they profess to be what the other are indeed and what themselves are if they sincerely so profess And it is the same thing professed which makes a man a professed Christian which being found in the heart doth make a man a hearty Christian John 13. 35. By this shall all men know that ye are my Disciples if ye love one another Here Christ giveth a certain badge by which his true Disciples may be known If onely those that love one another are true Disciples in heart then onely those that profess to love one another are Disciples by profession Joh. 8. 31. If ye continue in my word then are ye that is you will approve your selves my Disciples indeed If onely those are Christs Disciples indeed as to the heart that have the resolution of perseverance then onely those are his professed Disciples that profess a resolution to persevere But therefore all this I have said is no more then we have ever practised when in baptism we renounced the world flesh and devil and promised to fight under Christs banner to our lives end Saith Piscator in John 13. 35. Si pro Christianis id est Christi Discipulis haberi volumus oportet ut nos mutuo quam ardentisaime diligamus c. If we will be accounted Christians that is Christs Disciples we ought most ardently to love one another Object Any one is a Disciple that is willing to learn of Christ Answ. No such matter in an improper sense you may so call them but not in Scripture sense where 1. A Disciple and a Christian are all one Acts 11. 26. but every one that is willing to learn of Christ is not a Christian therefore not a Disciple 2.
John did engage them to repent but not requiring a profession of repentance as foregoing baptism but this is against the whole current of expositors ancient and modern and 2. against the plain scope of the Text The words in Matth. 3 6. are they were baptized of him in Jordan confessing their sins This confession was with yea before their baptism and this confession was the profession of repentance that John required Maldonate on the text having first railed at Calvin and slandered him as turning baptism into preaching as if he had expounded Johns baptizing not of water baptism but preaching when he onely shews that both should go together doth tell the Protestants that they cannot prove by this text that confession went before baptism because it is named after but that he might not seem utterly impudent he confesseth that the thing is true and that is the sense of the text and this he confesseth because he must rather be a faithful expositor then a subtile adversary And if any should say that it 's onely confession that 's required which is no certain sign of true repentance I answer When John saith if we confess our sins he is faithfull and just to forgive us our sins he toâ—k that confession to be a sign of true repentance and our expositors and the ancients befor them agree that it was such a confession as was conjunct with a detestation and renouncing of the sin and it is expounded by that of Acts 19. 18. as Grotius noteth to have a special detestation of the sin accompanying it where to the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is added {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} confessing and shewing their deeds And it may suffice that the baptism to which this confession was required is the baptism of repentance But it is objected that in the 11. vers. of Matth. 3. It is said by John I baptize you with water to repentance Therefore it is but an engagement of them to it for the future Answ. Our Expositors have fully shewed that this signifieth no more but I baptize you upon your present profession of repentance to newness of life for that this profession did go before is proved already then the rest can be no more than the continuance of repentance and exercise of it in newness of â—ife which they are engaged to for the future Onely if any falsly profess it at present his own confession is an engagement to it as a duty Grotius saith that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} potest non incommode exponi hoc modo baptizo vos super professione paenitentiae quam facitis unto repentance may commodiously be thus expounded I baptize you upon profession of repentance which ye make The plain meaning is in a word I do by baptism initiate you into the state of repentance or of penitents but Christ shall give the Holy Ghost as it was poured forth And so as Pelargus speaks in Matth. 3. against Salmâ—ron we maintain Johns baptism to be effectual being the baptism of repentance to remission of sin And that it was true repentance that he required appeareth further by the fruits of it that he calleth from the Phâ—riâ—ees Matth. 3. 6 7 8 9. Lastly I shall prove anon that God hath not appointed us to baptize any upon a promise of repentance or faith before they profess actual faith and repentance nor are they fit for such a covenant Argum. 2. For the proof of the necessity of a profession of repentance before baptism is this If Jesus Christ hath by Scripture precept and example directed us to baptize those that profess true repentance and no other then we must baptize them and no other But the antecedent is true therefore to is the consequent All that requireth proof is of the antecedent which I prove from an â—numeration of those texts that do afford us this direction besides the fore-mentioned 1. Jesus Christ himself did by preaching repentance prepare men for baptism end for his Kingdom as John before began to do Matth. 4. 17. so Matth. 1. 15. The Kingdom of God is at hand repent ye and believe the Gospeâ— and to that end he sent his Apostles and other Preachers Mark 16. 12. Acts 17. 30. Luke 24. 47. Repentance and remission is to be preached to all â—â—tions in his name and baptism which is for the obsignation of remission of â—â—n according to the appointed order comes after repentance And when it is said by John I baptize you with water to repentance but he shall baptize you with the Holy Ghost Matth. 3. 11. Mark 1. 8. Luke 3. 16. It implieth that Christs baptism comprehended Johns and somewhat more In Acts 2. 37 38. When the Jews were pricked in their heart which was a preparatorie repentance and said to Peter and the rest of the Apostles men and brethren what shall we do Peter saith to them Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins so that we must require and expect true evangelical repentance to be professed before baptism For verse 41. it s added Then they that gladly received his word were baptized so that he baptized none that to outward appearance did not gladly receive that word which could not be without a profession of that repentance And he that hence perswadeth to repent and be baptized for remission doth in the next chapter verse 19. require them to repent and be converted that their sins may be blotted out shewing what kind of repentance it is that he meaneth and as the work of general Preachers to the unbelieving world is sometimes called a disciplining of nations which goeth before baptizing them Matth. 28. 19 20. So it is in other places called a preaching of repentance and commanding all men every where to repent Acts 17. 30. an opening of mens eyes and turning them from darkness to light and from the power of Satan unto God that they may receive remission obsigned in baptism Acts 26. 18. 1. Repent and turn to God verse 20. And if it was the sum of Pauls preaching to the unbaptized repentance toward God and faith toward the Lord Jesus Christ Acts 20. 21. So that it is apparent that they took the profession or appearance of both faith and repentance as prerequisite to baptism and still this same repentance is it that hath the remission of sin connexed Acts. 5. 31. Luke 24. 47. Its repentance unto life Acts 11. 18. And when the Apostles compare Johns baptism with Christs they still acknowledge Johns to be baptism of repentance Acts 13. 24. and 19. 4. and when the Apostle doth purposely recite the principle of our Religion he doth it in this order Heb. 6. 1 2. The foundation of repentance from dead works and saith towards God of the doctrine of baptisms c. Argum. 3. They that before they are baptized must renounce the world the flesh and the devil must profess
A Disciple of Christ is one that will take him for the great prophet of the Church which whosoever heareth not shall be cut off from Gods people and will learn of him as of the Christ but so will not all that will learn of him for a man that taketh Christ but for a common wise man as Socrates or Plato may be willing to learn of him And so may be his Disciple in another sense but not in the Christian sense as a Christian Pag. 96. Argum. 8. We ought not to baptize those persons that do not so much as profess their forsaking of the childhood and Kingdom of the Devil But no Infant doth profess its forsaking of the childhood and kingdom of the Devil as is manifest by sense therefore we ought to baptize no Infant The maior is proved thus If we must baptize none but for present admission into the Kingdom of Christ then we must baptize none but those that promise a present departure from the Kingdom of the Devil but the former is true therefore so is the later The antecedent is granted by those that I have to do with the reason of the consequence is evident in that all the world is divided into these two kingdomes and they are so opposite that there is no passing into one but from the other The minor of the first argument I prove thus All they are visiby in the kingdom of the Devil or not so much as by profession removed out of it who profess not a removal from that condition in which the wrath of God abideth on them and they are excluded by the Gospel from everlasting life but such are all that profess not a justifying faith The major is proved in that it is the condition of the covenant of grace performed that differenceth the members of Christs Kingdom from Satans and so it is that condition profest to be performed that visibly differenceth them before men It is the promise of grace that bringeth them out of Satans Kingdome therefore it is onely done visibly to those that profess the performance of the condition moreover to be out of Satans Kingdom visibly is to be visibly from under his government but those that profess not saving faith are not visibly from under his government Lastly to be visibly out of Satans Kingdom is to be visibly freed from his power as the executioner of Gods eternal vengeance but so are none that profess not saving faith The minor is proved from John 3. 36. Where it is plain 1. That the unbelief spoken of is that which is opposed to saving faith even to that saith which hath here the promise of everlasting life 2. And that this leaves them visibly under the wrath of God So in Mark 16. 16. compared with Matth. 27. 19. In the later Christ bids them make him Disciples and in the former he describeth those that are such and those that remain still in the Kingdom of Satan He that believeth and is baptized shall be saved and he that believeth not shall be damned Here it is evident that the unbelief threatned is that which is contrary to and even the privation of the faith that salvation is expresly promised to and that all that profess not this saving faith are not so much as professedly escaped a state of damnation and that this is the differencing character of Christs Disciples to be baptized of which yet more afterwards Pag. 98. Argum. 9. If it be the appointed use of all Christian baptism to solemnize our mariage with Christ or to seal or confirm our union with him or ingraffing into him then must we baptize none that profess not justifying faith because this is necessarily prerequisite and no other can pretend to union mariage or ingraffing into Christ But no Infant doth profess justifying Faith as is manifest by sense therefore we must baptize no Infant Both the antecedent and consequent are evident in Gal. 3. 27 28 29. For as many of you as have been baptized in Christ have put on Christ Ye are all one in Christ Jesus and if ye be Christs then are ye Abrahams seed and heirs according to promise Here 1. we see that it is not an accidental or separable thing for baptism to be our visible entrance into Christ our putting him on our admittance by solemnization into the state of Gods children and heirs according to promise For this is affirmed of all the baptized with true Christian baptism If we be truely baptized we are baptized into Christ if we are baptized into Christ then we are Christs and have put on Christ and are all one in Christ and are Abrahams seed and heirs according to promise If any object that the Apostle speaks this but of some of them even of the regenerate because he saith as many of you I answer It is manifest that he speaks of all 1. because it was of all them that were baptized into Christ 2. he expresly saith as much in the next foregoing words ver 26. For ye are all the children of God by faith in Christ Jesus To which the words recited are annexed as the proof for as many of you as have been baptized into Christ have put on Christ the assumption is implied but you have all been baptized into Christ therefore ye have all put on Christ and so in him are all the children of God 2. Note that they are the special gifts of saving grace that are here ascribed to all the baptized 3. Note also that all this is said and proved to be by faith 4. Note also that it is expresly said to be a justifying faith before vers 24. that we might be justified by faith Indeed this text affordeth us divers Arguments 1. The Apostle supposeth all the baptized to profess a justifying faith among the Galatians therefore so must we suppose of others and expect that they do it The antecedent is proved from vers 24 25 and 27. compared 2. All the baptized are said to have put on Christ therefore they are supposed to profess that faith by which Christ is put on But that is onely justfying faith 3. All that are duely baptized are baptized into Christ therefore they are supposed to profess that faith by which men are united or ingraffed into Christ but that is onely justifying faith but the rest of the Arguments here will be further touched on anon Master Rutherford saith that Scripture no where calleth Christ the head of the visible Church as such as it is after cited I conclude then that Christ hath appâ—inted no baptism but what is for a visible mariage of the soul to himself as Protestants ordinarily confess Therefore he hath appointed no baptism but for those that profess to take Jesus Christ for their Husband and to give up themselves to him as his espouse but this is a profession of justifying faith for heartily to take Christ for our head and husband is true saving faith and proper to his own regenerate pecple if
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
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
considerate men then the too common pollutions of others which are meerly through negligence but not justified and defended Let Master Baxters own words judge him who makes the same foul work in the Ordinance of baptism by admitting Infants to it upon a Parents or Proparents as he terms them profession when all his proofs of the necessity of profession to go before baptism are of the profession of the party himself to be baptized and this device of a Parents or Proparents profession instead of the Infants is his own invention that hath not any intimation in Scripture and by his own proofs makes Infants capable of the Lords Supper and perverts the nature of Sacraments which his own words do fully express thus Pag. 123 124. The first Argument of Master Gillespies 20. is from the nature of Sacraments which are to signifie that we have already faith in Christ remission of sin by him and union with him The sense of the argument is That seeing Sacraments according to Christs institution are confirming signs presupposing the thing signified both on our part and on Gods therefore none should use them that have not first the thing signified by them Though I undertake not to defend all the Arguments that other men use in this case yet this doth so much concern the cause of baptism which I am now debating that I shall give you this reply to it What Divines are there that deny the Sacraments to be mutual signs and seals signifying our part as well as Gods And how ill do you wrong the Church of God by seeking to make men believe that these things are new and strange If it be so to you it is a pity that it is so but sure you have seen Master Gataker's Books against Doctor Ward and Davenant wherein you have multitudes of sentences recited out of our Protestant Divines that affiâ—m this which you call new It is indeed their most common Doctrine that the Sacrament doth presuppose remission of sins and our faith and that they are instituted to signifie these as in being It is the common Protestant Doctrine that Sacraments do solemnize and publickly own and confirm the mutual covenant already entred in heart as a King is Crowned a Souldier Listed a Man and Woman maried after professed consent So that the sign is causal as to the consummation and delivery as a Key or Twig and Turff in giving possession but consequential to the contract as privately made and the right given thereby so that the soul is supposed to consent to have Christ as offered first which is saving faith and then by receiving him Sacramentally delivered to make publick profession of that consent and publickly to receive his sealed remission Master Cobbet cited by you might well say that primarily the Sacrament is Gods seal but did he say that it is onely his and not secondarily ours And in the next words you do in effect own part of the Doctrine your self which you have thus wondered at as new and strange saying I confess it is a Symbol of our profession of faith If you mean as you speak taking profession properly then 1. you yield that the Sacrament is our symbol and so declareth or signifieth our action as well as Gods 2. And it is not onely a sign of our profession but a professing sign and therefore a sign of the thing professed for the external sign is to declare the internal acts of the mind which without signs others cannot know As therefore the words and outwards actions 〈◊〉 â—wo distinct signs of the same internal acts so are they two wayes of professâ—â—â— My signal actions do not signifie my words which are plainer signs the 〈◊〉 〈◊〉 and therefore need not darker to express them but they both expre 〈…〉 mind So that they are not only symbols of our professiâ—â— as you spea 〈…〉 t professing symbols 3. And if so then they must be signs and professions of those internal acts which correspond with them The Fourth Argument of Master Gillespy is from Rom. 4. 11. Circumcision was a seal of that righteousness of faith therefore so is baptism therefore it belongeth onely to justified believers He that maketh it the instituted nature or use of circumcision to be a seal of righteousness of faith which the person had before doth make his circumcision a proof of his foregoing righteousness of faith Pag. 133. You cannot shew where ever the wicked are commanded to communicate with the Church in the Sacrament but in this order First to be converted and repent and so baptized and so communicate Gillespy Aarons rod blossoming pag. 514 515. The assumption that baptism it self is not a regenerating ordinance I prove thus 1. Because we read of no Persons baptized by the Apostles except such as did profess faith in Christ gladly received the word and in whom some begun work of the Spirit of grace did appear I say not that it really was in all but somewhat of it did appear in all Baptism even of the aged must necessarily precede the Lords Supper Pag. 144. My Twelfth Argument is from Matth. 22. 12. Friend how camest thou in hither not having on a wedding garment and he was speechless To come in hither is to come into the Church of Christ By the wedding garment is undoubtedly meant sincerity of true faith and repentance so that I may hence argue If God will accuse and condemn men for coming into his Church or the communion of Saints without sincere faith and repentance then it is not the appointed use of baptism to initiate those that profess not sincere faith and repentance But Infants profess not sincere faith and repentance as is manifest by sense therefore it is not the appointed use of baptism to initiate Infants Pag. 145. The Thirteenth Argument is this We must baptize none that profess not themselves Christians But no Infants profess themselves Christians as is manifest by sense therefore we must baptize no Infants The major is certain because it is the use of baptism to be our solemn listing sign into Christs Army our initiating sign and the solemnization of our mariage to Christ and professing sign that we are Christians and we do in it dedicate and deliver up our selves to him in this relation as his own So that in baptism we do not onely promise to be Christians but profess that we are so already in heart and now would be solemnly admitted among the number of Christians the minor I prove thus 1. No man is truely a Christian that is not truly a Disciple of Christ that is plain Act. 11. 26. No man is truly a Disciple of Christ that doth not profess a saving faith and repentance therefore no man that doth not so profess is truly a Christian The minor I prove thus No man is truly a Disciple of Christ that doth not profess to forsake all contrary Masters or Teachers and to take Christ for his chief Teacher consenting to learn of him the way
Their first task is to make Disciples which are by Mark called believers The second work is to baptize them whereto is annexed the promise of their salvation The third work is to teach them all other things which are afterward to be learned in the School of Christ To contemn this order as Master Baxter doth in Infant baptism is to contemn all rules of order For where can we expect to find it if not here I profess my conscience is fully satisfied from this Text that it is one sort of faith even saving that must go before baptism and the profession whereof by the Party himself to be baptized He that believeth and is baptized not another then the believer make Disciples and baptize them not others then the Disciples made the Minister must expect of which see what is before cited out of Calvin and Iâ—scator I shall be amazed reading this passage at the blindness of Master Baxter if he see not how unanswerably his own words overthrow Infant baptism or his hypocrisie if being satisfied as he saith in conscience of his own exposition he do not deny Infant baptism and bewail his alledging of Matth. 28. 19. in his Book termed Plain Scripture proof of Infants baptism Part. 1. chap. 3. And I pray God to deliver me from such hardness of heart be adds That it was saving faith that was required of the Jews and professed by them Acts 2. 38 41 48. is shewed already and is plain in the Text Acts 8. The Samaritans believed and had great joy and were baptized into the name of Jesus Christ vers. 8. 12. whereby it appeareth that it was both the understanding and will that were both changed and that they had the profession of a saving faith even Simon himself Acts 8. 37. The condition on which the Eunuch must be baptized was if he believed with all his heart which he professed to do and that was the evidence that Philip did expect Paul was baptized after true conversion Acts 9. 18. The Holy Ghost fell on the Gentiles Acts 10. 44. before they were baptized and they magnified God And this Holy Ghost was the like gift as was given to the Apostles who believed on the Lord Jesus and it was accompanied with repentance unto life Acts 11. 17 18. Acts 16. 14 15. Lydia's heart was opened before she was baptized and she was one that the Apostles judged faithful to the Lord and offered to them the evidence of her faith Acts 16. 30 31 33 34. The example of the Jaylour is very full to the resolution of the question in hand He first asketh what he should do to be saved the Apostle answereth him Believe in the Lord Jesus and thou shalt be saved and thy house so that it was a saving faith that is here mentioned He rejoyced and believed with all his house and was baptized that same hour of the night or straightway It is here evident that he professed that same faith which Paul required Acts 18. 8. Crispus the chief Ruler of the Synagogue believed on the Lord with all his houseâ— and many of the Corinthians hearing believed and were baptized Here we have two proofs that it is saving faith that is mentioned Those in Acts 19. 5. were baptized as believers in Jesus Christ In a word I know of no one word in Scripture that giveth us the least intimation that ever man was baptized without the profession of a saving faith There is constantly this order in the prescribed duty that no man should seek baptism but a true believer and no man should baptize any but those that profess this true belief Acts 8. 37. Philip is determining a question and giveth this in as the decision If thou believe with all thy heart thou mayest And to say that this is but de bene esse meaning that it includeth not the negative otherwise thou mayest not is to make Philip to have deluded and not decided or resolved Use that liberty in expounding all other Scripture and you 'l make it what you please A Dogmatical faith is not the Christian faith nor anywhere alone denominateth men believers in Scripture I remember but one Text John 12. 42. where it is called believing on Christ and but few more where it is simply called believing but none where such are called believers Disciples or Christians or any thing that intimateth them admitted into the visible Church without the profession of saving faith I conclude that all examples in Scripture do mention onely the administration of it to the professors of saving faith and the precepts give us no other direction and I provoke Master Blake as far as is seemly for me to do to name one precept or example for any other and make it good if he can I conclude that all examples of baptism in Scripture do mention onely the administration of it to the same persons who in their own persons were professors of saving faith and the precepts give us no other direction And I provoke Mr. Baxter as far as is seemly for me to do to name one precept or example for baptizing any other and make it good if he can and if not by his own reason he ought to baptize no other but must reject baptism of Infants who do not in their own persons profess saving faith and give over his vain Plea of Parents or Proparents profession of saving faith as entituling Infants to baptism which unless his violence and wilfulness of spirit blind him his own words and arguments will inforce to do Pag. 156. Argum. 17. is from 1 Pet. 3. 21. The like figure whereto even baptism doth also now save us Not the putting away the filth of the flesh but the answer of a good Conscience toward God whence I thus Argue If baptism be appointed for our solemn admission into a state of salvation as Noahs Ark received men into a state of safety from the Deluge then none should be baptized but those that profess that faith which entereth them into a state of salvation but no Infant professeth that faith which entereth them into a state of salvation as is manifest by sense and reason therefore no Infant should be baptized Here it is implied plainly that this is quoad finem instituentis as to the end of him that instituted it the common appointed of baptism which the Text mentioneth though eventually it prove not the common effect through the errours of the receivers and this appeareth 1. In that it was spoken plainly in the text of the very nature and appointed use of baptism and so of baptism as baptism without any exception limitation or distinction Therefore it is not spoken of any different use that it is appointed for to the elect as distinct from its common use to others It s spoken of that signification and common use to which baptism is appointed viz. to save else we shall never be able to understand the use of it or any ordinance from Scripture if we
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