ratifieth the external ceremony in those who are his Bullinger in loc. saith Baptizâ—ri in nomine Domini Jesu Christi est baptismatis signo testari se Christo credere ad remissionem peccatorum To be baptized in the name of the Lord Jesus Christ is by the sign of baptism to testifie that we believe in Christ for the remission of sins 1. Mark It is not onely an engagement to believe hereafter but the profession of a present faith 2. And that not a common faith but that which hath remission of sin 3. And this was not an accidental separable use of baptism but he makes this the very exposition of baptizari in nomine Jesu Christi to be baptized in the name of Jesus Christ And thus he expoundeth the covenant est enim baptismus pactum seu foedus gratiae quod init inter baptizandum nobiscum Christus For baptism is an agreement or covenant of grace which Christ enters into with us when we are baptized And that it is a professing sign of our true repentance he shews before rectissime conjungitur paenitentia baptismus quia baptismus paenitentiae signum est and most rightly is repentance and baptism joyned together between baptism is the sign of repentance Calvin in loc. upon the place Per baptismum ut Paulus docet crucifigitur vetus homo noster ut in vitae novitatem resurgamus by baptism as Paul teacheth our old man is crucified that we may rise to newness of life Rom. 6. 4. 8. Item indutmus Christum ipsum Gâ—l 3. 27. 1 Cor. 12. passim docet Scriptura esse paenitentiae quoque Symbolum Also we put on Christ himself and the Scripture doth up and down teach it to be also a badge of repentance Calvin on Acts 22. 16. Non dubium est quin fideliter rudimentis Pietatis Paulum imbuerit Ananias neque enim verâ— fidei expertem baptizasset nor doubt but Ananias did faithfully instruct Paâ—l in the rudiments of Piety neither would he have baptizeâ— him if he had been void of true faith John 3. 5. Except a man be born of water and of the spirit he shall not enter into the Kingdome of God though we are agreed against the Papists that Christ intendeth not here to place the same necessity in baptism as there is in or of the new birth by the spirit yet it is by most acknowledged that Christ doth here speak of the new birth as signified by baptism and so hath respect to baptism as the ordinary confirming sign And so the Text fully sheweth us that baptism is instituted to be the sign of our present regeneration or else it could not be said that we must be born of water and the spirit Calvin saith most are of Chrysostomes mind who took it to be meant of baptism and so did the generality of ancient Expositors and though himself and some more think otherwise yet as long as they take it to be a metonymical expression the sign being put for the thing signified it doth as well acquaint us with the use of baptism as if it were a proper speech Bullinger in loc upon the place saith Hanc Christi sententiam omnes pene de baptismo interpretantur almost all interpret this Scripture of Christ to baptism Beza believeth that the Text speaketh of baptism either Christs or some other but rather Christs Justly doth Beza in Mark 1. 4. fall upon Erasmus sharply for saying {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in praepâ—sitio praeparationem significat non effectum the preposition in signifieth a preparation and not the effect Because repentance and remission saith Beza cannot be separated so that he took it not to be a common preparatory repentance or baptism Piscator on Mark 14. saith It s called the baptism of repentance for remission of sin because John preached remission of sin to the penitent and believers praecip iebatque ut inhujus rei testimontum atque professionem baptizarentur He concluded that they should be baptized in testimony and profession of this thing and that is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the baptism of repentance id est qui resipiscentiae testificandae atque profitenda adbibebatur Neque enim baptizabat nisi eos qui confessione peccatorum â—dita resipiscentiam suam testatam reddebant Caeterum nomine resipiscentiae per synecdochen membri simul intelligenda est fides in Christum that is to say was used to testifie and profess repentance neither did he baptize any but those who by confession of their sins testified their repentance but by a Synecdoche of a part for the whole is also to be understood Faith in Christ And on Matth. 3. 11. Observe he shews that Christs baptism and Johns are the same in that both have the same end and use viz. obsignatio remissionis peccatorum resipiscentiae The sealing of remission of sins and repentance that is as already extant as his judgement is oft delivered as in his Schol. on ver. 11. he expresly faith In resipiscentiam id est in testimonium resipiscentiae ut nimiâ—um susceptione baptismi testatum faciatis vor resipuisse indies magis ac magis resipiscere velle sed simul hic intelligendum Joannem baptizasse quoque in remissionem peccatorum hoc est ut nimirum nomine Dei testatum faceret resipiscentibus in Christum credentibus peccata ipsis remissa esse propter Christum agnum Dei Unto repentance that is in testimony of repentance viz. that by receiving of baptism you testifie that you have repented and that you will daily renew your repentance more and more but withal we must here understand that John did baptize also for the remission of sins that is that he might testifie in the name of God to the penitents and believers in Christ that their sins were forgiven them for the sake of Christ the Lamb of God And I pray mark his observation on Mat. 3. 6. 8. 10 concluding our present question Baptismus nulli adulto conferendus est nisi prius ediderit confessionem peccatorum fidei in Christum ac praterea promissionem sanctae vitae Baptism is not to be administred to any of age unless he first make confession of his sins and of his faith in Christ and besides a promise of a holy life which he proves Calvin on Matth. 3. 6. saith Ergo ut se rite ad baptismum offerant homines peccatorum confessio ab illis requiritur alioqui nihil quam inane esset ludicrum tota actio Therefore that men may rightly offer themselves to baptism confession of sins is required of men otherwise the whole action would be nothing else but sport If I had charged the guilty so of making the whole work of baptism Ludicrous they would have been highly offended and yet Paedobaptists do so Paraeus on Matth. 3. 5. shews that the order was that confession as a testimony of true repentance
Blake which though it was intended onely to overthrow his tenet yet indeed the middle terms and proofs of his Arguments do beat down his own tenet of Infant Baptism and direct into the right way of restoring believers Baptism To demonstrate which that those who have adhered to Mr. Baxter may see how ill Master Baxter hath dealt with them and may if God give them wisdom to discern the truth be brought into the right way of believers Baptism is this writing framed in which thou hast presented to thee a remarkable instance of Gods providence in clearing truth by the Pen of its most eminent adversary and of his heâ—â—â—leâ—â— writing not observing how his own Arguments against another sight against himself The urging thereof is that way which Logiciansâ—â—prove of and against the person is ever counted a good plea to Argue for his own condemnation out of his own mouth and in this matter is good as to the thing it being not onely asserted by him but also largely proved In the publishing hereof theâ—e is no more wrong done to him then was done by Bishop Morton in his Apology in aliedging the Romanists words in their writings as an Advocaâ—e for the Protestants against themselves but much right to the truth and Church of God nothing iâ—â—ere set down as his but his own words what is added be may discern'd by the different letor some other mark His caution that he means his propositions in the case of Baptism of adult persons and that he hath elsewhere proved Infant Baptism are without wrong to him left out sith his Arguments do as strongly prove there should be none but Adult Baptism as that none should be Baptized upon the profession of a bare Dogmatical Faith for though his aim be onely to prove that the faith professed which intitles to Baptism must be justifying yet his Arguments to prove this prove more that none but such as profess such faith are to be Baptized and that this profession is to be by each Baptized in his own person and no other to be Baptized Not one Text he brings proves that a Parents or Proparents profession doth intitle to Baptism what he hath disputed elsewhere for Infant Baptism is all now answered and published in the three parts of my Review no where doth he prove though that is it be should chiefly have proved that in order to Baptism a Parents or Proparents profession is by God allowed as the Infants own but still be supposeth it which is the main point to be proved which Logicians know is of all fallacies the grossest to wit the begging of the question Yet lately Master Baxter hath Printed a book about Confirmation in which he dictates many things which he should prove of Infant visible Church-members and their priviledges and repeats his olâ— Arguments for Infant Baptism and acknowledging onely his sorrow for provoking words saith he will give some account and in his preface to his book of Justification tells the Reader he shall yet vindicate his Papers written to me where he gives some reason also of Printing my Animadversions on his Aphorisms of Justification His sorrow for his provoking words is some good sign of Gods touching his heart and so far as belong to my person I heartily forgive him though they have been extreamly injurious to me to the trâ—th and Church of God And for my Animadversions he hath now Printed he may understand that I intend if God vouchsafe me life and strength and leisure to shew the insufficiency of his answers If he give an account and vindicate his Papers I expect he should do it otherwise then he did in his Praefestinantis Morator and his usual fashion is Let him do that which becomes a Replicant set down mine own words to which he answer and answer them fully and distinctly without interrogations exclamations proving such distinctions definitions assertions expositions as I deny and making good by solid proof his Arguments which that learned man mentioned in my preface to the third part of my Review counted not like an Argument for Infant Baptism and allows me to tell him that if he will choose his best Argument he is ready to demonstrate his censure of his book to have been just In the mean time I judge it necessary that this book be Printed that if God shall vouchsafe him such mercy he may understand his error from his own writing and the Reader may judge whether the Lord doth not now abundantly refute Infant Baptism and require him to practise that command of Christ of being Baptized after believing which however now reproached was by all Christians observed heretofore with much zeal and conscience of their duty and honor and is commended to him from Christ and his Apostles Remember the words of Christ John 14 15. If ye love me keep my commandments Luke 6. 46. And why call ye me Lord Lord and do not the things which I say Matth. 15. 9. In vain do they worship me teaching for doctrines the commandments of men Farewel LONDON 12th Moneth the 21. day 1658. Thine in our Lord JOHN TOMBES Felo de Se. MAster Baxter of right to Sacraments disp. 2. pag. 53. Argum. 1. If we must not baptize any who profess not true repentance then must we not baptize any Infants but the antecedent is true Therefore c. The consequence of the major is manifest sith this proposition on which it depends Infants profess not true repentance is manifest by sense The antecedent is easily proved from Scripture and I know not whether any Protestant deny it I prove 1. that Repentance 2. and such as is proper to the effectually called is necessary to be professed by all that we may baptize I will joyn the proof of both together Argum. 1. If John Baptist required the profession of true repentance in men before he would baptize them then so must we but John did so therefore the consequence is clear 1. For either Johnâ— baptism and Christs were the same as most of our Divines against the Papists do maintain though Zanchy and some few more follow the judgement of the ancient Doctors in this or as Calvin Institut saith the difference seems to be but this that John baptized them into the Messiah to come and the Apostles into the name of the Messiah already come 2. Or if the difference be greater we may argue a fortiori from the more forcible if Johns baptism required a profession of repentance then much more Christs for certainly Christ required not less then John not did he take the impenitent into his Kingdom whom John excluded The antecedent I prove 1. From Mark 1. 3 4. He preached {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the baptism of repentance unto the remission of sins And doubless that repentance which is in remissionem pecatorum unto the remission of sins is true special repentance One of our Divines and many of the Papists have sound another evasion That is that
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
go first and then baptism for remission of sins confessio postponitur sed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} constructionis confessi baptizabantur Pro cum conâ—essi essent peccata baptismum accipiebant sacramentum remissionis peccatorum non prius baptizabantur postea confitebantur Auditores igitur primo in testimonium resipiscentiae confitebantur sua peccata deinde baptizabantur tertio fide baptismi fructum suscipiebant remissionem peccatorum Docet hic locus varia 1. Quod baptismus sit sacramentum remissionis peccatorum ex parte Dei spondet enim Deus ceu ju rejurande baptizatis remissionem gratuitam peccatorum propter Christum 2. Quod sit etiam sacramentum resipiscentiae ex parte nostra restipulamur enim Deo fidem paenitentiam pro tanto beneficio Confession is put after but in construction the first is to be last those who confessed were baptized for when they confessed their sins they received baptism a Sacrament of the forgiveness of their sins they were not baptized first and confessed their sins after the hearers then first confessed their sins in testimony of their repentance then they were baptized thirdly by faith they received the fruit of baptism the remission of sins this place teacheth divers things 1. That baptism is a Sacrament of the forgiveness of sins on Gods part for God promiseth as by an oath to those who are baptized a free pardon of sin for Christs sake 2. That it is also a Sacrament of repentance on our part for we again engage to God Faith and Repentance for so great a benefit That is both profess it at present and ingage to continue in it answering the interrogation credis with a credo and not onely a credam Doest thou believe I do believe in the present tense and not onely I will believe in the future Ad Sacramenta non esse admittendos impenitentes Hoc enim damus Anabaptistis in Ecclesiam suscipiendos baptizandes non esse nisi praevia confessione Fidei paenitentiae quem morem vetus servavit ecclesia nostrae hodei observant si vel Judaeus vel Turca adults baptismo sit initiandus Impenitents are not to be admitted to the Sacraments for this we grant to the Anabaptists that such are not to be required into the Church nor to be baptized who have not first made confession of faith and repentance which custom both the ancient Church did observe and ours observe at this day if either a Jew or a Turk of age is to be admitted by baptism And on verse 7. he saith Ex concione ipsa datur intelligi multos illorum simulata paenitentia etiam baptismum petivisse Horum hypocrisin cum non ignoraret non passus eos latere in turba nec ad baptismum indignos admisit sed acri objurgatione hortatione comminatione ad seriam resipiscentiam extimulat ad baptismum praeparat From the sermon it self it s to be understood many of them also required baptism by a feigned repentance when as he understood their hypocrisie he suffered them not to lurk in the croud neither admitted he to baptism those that were unworthy of it but stirs them up to a serious repentance by sharp reprehension exhorting and threatning and so prepares them unto baptism after he shews that there are hypocritae manifesti quos pastores admittere non debent sine examine ne Sacramenta prostituant sibi ecclesiae reatum attrahant Manifest hypocrites whom Pastors ought not to admit without examination least they prostitute the Sacraments and contract guilt to themselves and the Church And pag. 56. against Maldonate he proveth the baptism of Christ and John all one and when Maldonate saith that John baptized in panitentiam baptismus praecedebat paenitentia sequebatur unto repentance and that baptism went before and repentance followed confessing that in Christs baptism repentance precedes he answereth that it is faise nam etiam in Joannis baptismo praecedebat paenitentiae sequebatur baptismus For repentance did also precede in Johns baptism and baptism followed 2 Pet. 1. 9. It is said of the barren ungodly professor That he hath forgotten that he was purged from his old sins where I take it for a clear case that it is the baptismal washing which the Apostle there intendeth wherein all profess to put off the old man and to be washed from their former filthiness for I suppose we shall be loath to yield that it was an actual cleansing either of remission or mortification which the Apostle meaneth lest we grant that men may fall from such a state and therefore it must be a Sacramental washing or cleansing wherein the matter was appearingly and sacramentally transacted From whence it is plain that the Apostle took it for granted that as all the baptized were visibly Church-members so were they all visibly washed from their old sins which sheweth both what was their own profession and what was the stated end and use of the ordinance The Apostle saith not that he hath forgotten that he promised or engaged to be purged from his old sins but that he was purged from them Paraeus in locum upon the place saith A veteribus peccatis purgatum hoc est se esse baptizatum seu se accepisse in baptismo purgationis signaculum Omnes enim baptizati debent purgari a peccatis sicut dicuntur induere Christum Gal. 3. mori cum Christo Rom. 6. sensus est qui se volutant in sceleribus non recordantur se baptizatos esse abnegant ergo baptismum suum That he was purged from his old sins that is was baptized or had received in baptism the seal of purging for all those who are baptized ought to be purged from their sins as they are said to put on Christ to die with Christ the meaning is they which wallow in their sins do not remember they were baptized and therefore do renounce their baptism 1 Cor. 6. 11. the Apostle saith of the visible Church of Corinth such were some of you but ye are washed but ye are sanctified but ye are justified c. where it is evident that all the visible members of the Church are visibly washed sanctified justified And I think it is clear that by washing here he hath some respect to their baptism So that I conclude that there is no baptism to be administred without a profession of saving faith and repentance foregoing because there is no baptism that ever Christ appointed but what is for the obsignation of remission of sins which is the consequent Master Blake pag. 171. reciteth some words of mine containing this argument thus That faith to which the promise of remission and justification is made must also be sealed to Or that faith which is the condition of the promise is the condition in foro Deâ— in the Court of God of the title to the seal But it is onely solid true faith that
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