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
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
the Holy Trinity that doth not first profess to believe in them therefore the Chuch over taught the Catechumeni the creed first in which they profess to believe in God the Father Son and Holy Ghost And before they actually baptized them they asked them whether they believed in God the Father Son and Holy Ghost To which they must answer affirmatively or not be baptized And all that are baptized must first profess to believe in his Name and so to receive him and not onely promise to do it hereafter I adde that the same faith that is mentioned in the ordinary Creed in the Church is meant in the baptismal profession and to be required before baptism this will be confessed 1. Because the creed it self hath been this 1300. years at least professed before baptism 2. because the creed it self is but the 3. fundamental baptismal articles mentioned Matth. 28. 19. enlarged and explained on subsequent occasions as Sandford and Parker de Descensu have learnedly and largley proved and Grotius in Matth. 28. 19. proves out of Tertullian c. that the creed was not then in the form of words as now though the same doctrine was used in other words to the same uses Pag. 68. Argum. 3. The foregoing Argument was taken from the prerequisite profession the next shall be taken from the very work it self viz. the presenting and offering our selves to be baptized and willingly receiving baptism thus If it be the very nature or appointed use of the exâ—eanal part of baptism it self yea essential to it to signifie and profess among other things the saving faith and repentance of the baptized then true baptism cannot go without such a profession But the baptism of Infants is without such a profession therefore the baptism of Infants is not true baptism The minor is manifest by sense The antecedent which onely requireth proof I prove thus It is of the instituted nature of baptism to be in general a professing sign as well as an engaging sign de futuro for the future This I premise as granted by all Christians that I know of that have written of baptism and then let us consider of the several parts of the sign or external Ordinance with the signification of each that it is essential to it to be significant and obligatory on our part as well as on Gods part is commonly confessed And 1. the Minister doth baptize him into the name of the Father Son and Holy Ghost and the party doth consent thereto 1. voluntarily offering himself to be bapitzed and then 2. voluntarily receiving that baptism And his offer of himself hereto goeth before the Ministers baptizing him and his reception of that baptism is essential to it So that baptism essentially containeth on his part a signal profession of consent to that which is meant in the form used by the Minister I Baptize thee into the name of the Father Son and Holy Ghost And that is that God the Father Son and Holy Ghost be mine and I be theirs in the relations in which they are offered in the Gospel to Mankind for all confess that it is a Covenant that is here sealed and so a mutual consent which the signs are instituted by Christ to signifie Christ offereth himself to be related to me as my Jesus Christ and by offering my self to baptism and by voluntary receiving it I do actually profess my acceptance of his offer that is of himself so offered God the Father offereth himself to be my God reconciled in Christ and so my chief good and by voluntary receiving baptism I do signally profess my acceptance of him so offered The Holy Ghost is offered to be my Sanctifyer and guide and by voluntary reception of baptism into his Name I do signally profess my acceptance of him so offered So that it is a most clear case that baptism as baptism according to it s instituted nature and use doth contain the persons actual signal profession of present assent to the truth of the Gospel and acceptance of God the Father Son and Holy Ghost as therein offered And it containeth as our Divines commonly maintain an actual signal profession that we there presently consecrate or devote or dedicate our selves to God the Father Son and Holy Ghost in the foresaid relations 2. Another part of baptism is the Ministers washing the person and the person first offering himself to be washed and after actually receiving it doth thereby signally profess his consent Now this washing doth essentially signifie our washing from our former filth of sin together with the guilt our putting off the old man which is corrupt according to the deceitful lusts of the flesh He that signally professeth his present consent to be washed by the blood of Christ from his former filthiness and guilt and to lay by the filthiness of flesh and Spirit doth co nomine profess saving faith and repentance But all that are baptized with the baptism of Christs institution do by the very voluntary reception of baptism so profess therefore they do thereby profess saving Faith and Repenâ— 3. Quad modum as to the manner it s commonly confessed by us to the Anabaptists as our commentators declare that in the Apostles times the baptized were dipped over head in the water and that this signifieth their profession both of believing the buâ—ial and resurrection of Christ and of their own present renouncing the world and flesh or dying to sin and living to Christ or rising again to newness of life or being buried and risen again with Christ as the Apostle expoundeth in the forecited texts of Col. 2. and Rom. 6. And though we have thought it lawful to disuse the manner of dipping and to use less water yet we presume not to change the use and signification of it So then he that signally professeth to die and rise again in baptism with Christ doth signally profess saving faith and repentance But thus do all that are baptized according to the Apostles practice Therefore c. Pag. 74. Argum. 4. If we must baptize none that profess not their consent to enter themselves presently into the covenant of grace with God in Christ Then we must baptize no Infant but the former is true Therefore c. The consequence is manifest sith it is manifest even by sense that Infants profess not their consent to enter themselves into the covenant of Grace with God in Christ The antecedent I think will be granted by many of the Papists and it is the common Doctrine of the Protestants and therefore as to them I need not prove it I confess some of the Anbaptists and some few others do question whether baptism be a seal of the covenant of grace but the quarrel is mostly if not onely about the bare word Seal for they confess that in sense which we mean by sealing and particularly they confess that we do in baptism enter into the convenant of God and that it is a professing and engaging
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
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
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
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
shall take liberty to say It is this to one but not to another when the Scripture saith no such thing but speaks of the nature and use of it without distinction Else when it saith circumcision is a seal of the righteousness of faith we may say with the Anabaptists it was so to Abraham but not to all others And when the Lords Supper is said to be appointed for the remembrance of Christ we may say That is but to some and not to others when as the Text plainly speaks of the stated use of the ordinances to all 2 And in the type it is clear for it was not some onely but all that entered Noabs Ark that entered into a state of salvation from the Deluge therefore so it is here as to the commanded use 2. When baptism is said to save us it s plainly meant of the state of salvation that baptism entereth us into and not of baptism ex opere operato by the work done effecting our salvation And so baptism comprehendeth the state into which we are solemnly by it initiated As a woman that is maried to an Honourable man or a Souldier listed under an Honourable Commander is said to be honoured the one by mariage the other by listing Where antecedent consent is the foundation on both sides of the honourable relations and the subsequent state is the condition or state it self which is honourable but the solemn signation is but the expression of the former and passage to the later 3. Hereby it is apparent that though the answer of a good conscience be the principal thing intended and that saveth yet the external baptism is here included as the sign and solemnization so that when the Apostle saith not the putting away of the filth of the flesh he means not the bare outward act of washing alone or as such but baptism as it is entire having the thing professed on ouâ— part together with the professing sign 4. It is therefore but by way of signification obsignation and complemental exhibition that baptism saveth it being neither the fast or principal efficient or condition of it but is valued as it is conjunct with the principal causes and condition for the attainment of these ends 5. It is not a meer remote means leading towards a state of salvation that baptism is here affirmed to be but an enterance or means of entrance into that state of salvation it self As the heart-covenant or faith doth it principally so baptism signally and complementally This is plain 1. Because it is not said to help us towards a state of salvation but expresly to save 2. Because the type which is here mentioned viz. the Ark was such a means that all that entered into it for preservation from the Flood were actually saved from it All this laid together doth confirm both the antecedent and consequence of my Argument Calvins words on the Text signifie 1. that no baptized men are excluded from salvation but Hypocrites 2. That they that are excluded from salvation for all their baptism are such as did depâ—ave and corrupt it and not justly use it Yet another Argument may hence be raised thus Argum. 2. If according to the institution the answer of a â—ood conscience must be joyned with baptism for the attaining of its end then we must admit none that profess not that answer of a good conscience But no Infant doth profess that answer of a good Conscience as is manifest by sense Therefore we must admit no Infant to baptism But the former is certain from the Text for baptism is said to save that is its appointed use yet not the external washing but the answer of a good conscience doth it therefore this is of necessary conjunction and without it baptism cannot attain its end but it is to be administred and received onely in order to the attainment of its end and therefore never in a way by which the end is apparently not attainable What this answer of a good conscience is we shall further enquire anon Both the common expâ—sitions fully confirm the point which I maintain The assemblies Annot. recit both thus Hence by the answer of a good conscience we may understand that unfeigned faith whereof they made confession at their baptism and whereby their consciences were purified and whereby they received the remission of their sin c. Some understand by the answer of a good conscience that covenant whereinto they entered at their baptism the embracing whereof they testified by their unfeigned confession of their faith viz. such a faith as is aforesaid Pag. 160. Argum. 18. No one may be admitted to baptism who may not be addmitted a member of the Church of Christ No one may be admitted to be a member of the Church of Christ without the profession of a saving faith therefore no one may be admitted to baptism without the profession of a saving faith But no Infant doth profess saving faith as is manifest by sense therefore no Infant may be admitted to baptism I speak of such admission to Church membership as is in the power of the Ministers of Christ who have the Keys of his Kingdom to open and let in as well as to cast out The major is past question because baptism is our solemn entrance into the Church who were before entred by private consent and accepted by the covenant of God All the question is of the minor which I shall therefore prove 1. It is before proved that all the members of the Church must be such as are visibly solemnly or by profession sanctified from former sin cleansed justified persons of God the heirs of the promise c. But this cannot be without the profession of a saving faith therefore c. 2. This is also before proved where it was shewed that no other are Christians or Disciples 3. In Acts 2. 41 42. c. The many thousand that were added to the Church were such as gladly received the doctrine of saving faith and repentance and continued in the Apostles doctrine and fellowship and breaking of bread and prayer and so far contemned the world as to sell all and make it common And doubtless no man continued in those ways of doctrine fellowship prayer c. without the profession of saving faith and repentance for the very use of these is such a profession of which saith Calvin in Act. 2. 42. quaerimus ergo veram Christi ecclesiam Hic nobis ad vivum depicta est â—jus imâ—gâ— ac initium quiâ—em facit a doctrina quae veluti ecclesiae anima est not as barely heard but as professed and received nec quamlibet doctrinam nominat sed Apostâ—lorum hoc est quam per ipsorum nanus silius Dei tradiderat ergo ubicunque personat pura vox Evaâ—gelii ubi in ejus professione mâ—â—nent homines ubi in ordinario ejus auditu ad profectum se exercent illic indubio est ecclesia c. Quare non temere