Apology Against the Exceptions of Black and Kendall, Section Baxter 53 – Section Baxter 55
§. 53.
WHen I had Replyed thus far to Mr. Blake, I was much moved in my minde to have Replyed to his anſwer to Mr. Firmin on the like ſubject: and alſo to have then proved that the children have no Right to baptiſm, except the immediate Parent be a believer, for the ſake of any of his Anceſtors: and that the children of Apoſtates and wilfull obſtinate wicked livers, ſhould not be baptized, (as theirs): and to have anſwered what Mr. Bl. hath ſaid to the contrary: and this meerly in love to the Truth, leſt the reputation of man ſhould cloud it: and in love to the Church and the luſtre of the Chriſtian name, leſt this fearful gap ſhould let in that pollution that may make Chriſtianitie ſeem no better then the other Religions of the world. For I fear this looſe Doctrine of Baptiſm will do more … the pollution of the Church, then others looſe Doctrine of the Lords Supper; or as much. But I am very loth to go any further in Controverſie, then I ſhall be neceſſitated: And if Mr. Firmin be living, I conjecture by his writings, that he is able eaſily to vindicate his own words: Not that I have low thoughts of the abilities and worth of my dear and Reverend friend Mr. Blake, but that I take his anſwers on thoſe ſubjects to be very dilute, ſi pace tanti viri ita dicam: ſo great a diſadvantage is an ill cauſe to the moſt learned man. Mr. Firmin I know not any further then by his Book againſt Separation. But in that Book I ſee ſo much Candor, Ingenuitie, Moderation, Love to Peace, and ſome convenient terms for Peace diſcovered, that I am heartily ſorrie that there are no more to ſecond him, and that his incitements to accommodation are no more laid to heart. But the Peace-makers ſhall be bleſſed in the Kingdom of Peace, how little ſoever they may ſucceed in this tumultuous world. For as where envy and ſtrife is (contentious zeal) there is confuſion and every evil work; ſo the fruit of Righteouſneſs is ſown in Peace of them that make Peace.
§ 54.
I Had thought alſo at the firſt view, that it would have been neceſſary to have confuted Mr. Blakes 31. Chapt. when I found this Title: A man in Covenant with God, and received into the Ʋniverſal Church Viſible, needs no more to give him acceſss to, and intereſt in particular Viſible Churches. But I know not whether he mean the acceſs and intereſt of a ſtranger in paſſage or a Tranſient Member, or of a fixed Member. If of the latter, I ſhould have proved moreover that there is Neceſſary, both his Cohabitation, and his Conſent to be a Member of that Church; and his conſent to ſubmit to the particular Paſtors of that Church as his Teachers and Spiritual Guides in the Lord. But I finde in the following pages, Mr. Blake doth acknowledge all this himſelf.
I ſhall therefore paſs on to ſome other ſubject; only remembering Mr. Bl. that as it is not Number of Arguments but Weight that will carrie the Cauſe, ſo it is not Number that I truſt to: and therefore if any one of thoſe 26 Arguments foregoing be good, though 25 be bad, I muſt needs think the Cauſe bad which I argue againſt.
§. 55. Whether Faith and Repentance be Gods Works.
Mr Bl. CHap. 15. So Mr. Baxters Queſtioniſt qu. How do you make Faith and Repentance to be Conditions of the Covenant on our part, ſeeing the beſtowing of them is part of the condition on Gods part? Can they be our Conditions and Gods too? Anſwer, &c. And I ſhall not ſtand to diſtinguiſh of an Abſolute and Conditional Covenant, and ſo making the whole in the Abſolute Covenant to be Gods, and in the Conditional this part to be ours (which I know not whether exactly underſtood, the Scripture will bear) but in plain term… deny that they are Gods Conditions, and affirm them to be ours. I know what God ſpeaks in his Word, concerning theſe works; that He will write his Law in our hearts, and put it into our inward parts; that he will take away the heart of ſtone, and give an heart of fleſh: which implyes this work of which we ſpeak. I know likewiſe what in particular is affirmed of Chriſt, that he is the Author and Finiſher of our Faith, &c. Yet all this riſes not up higher to make them formally Gods acts, and not ours. Whoſe acts they be, his Conditions they are; this is evident. But they are our acts; we Believe and Repent; it is not God that Believes, it is not God that Repents, &c. Faith and Repentance are mans works, not Gods works, which man in Covenant does, reſpective to ſalvation in the Covenant tendered. But the Apoſtle (ſome may ſay) in the next words tells us, That it is God that works the Will and the Deed. There he ſeems to take them from us, and aſcribes the formality of them to God. In this Cooperation of Gods, whether they be formally our works, or Gods, let Iſaiah determine, Iſa. 26.12. Thou haſt wrought all our works in us. When God hath wrought it, the work is ours; we have the reward, &c.