Right to Sacraments — Richard Baxter

Right to Sacraments · Richard Baxter

ANSWER.

1. Mr. Blake will require the profession of a Dogmatical faith, and an engagement to believe savingly, as strictly (I hope) as I will require the profession of saving faith, and an engagement to actual obedience. And if a Dogmatical faith and such an engagement must be profest, then it must be known by him the professeth it, as necessarily as the other. And I would fain know of him how meer Dogmatical believers are sure that they have a Dogmaticall faith. 1. Many of them know not what that faith is, nor what the essentials of Christianity are; nor know not those essentials themselves, as I before said from sad experience. They might therefore be sure that they have not a true Dogmatical faith, but not that they have it; and yet they are as confident they have it as other men. 2. Many that believe the same truths as others, believe them but side humanâ, and not divinâ: and therefore have no true Dogmatical faith. 3. Many do but half believe them, and think they may be true & they may be false, and cannot tell whether they may believe them or not, but indeed do not; their unbelief being more predominant, and therefore from it must be denominated. 4. Many true saving believers are sorely tempted about the Truth of the Gospel, and troubled with doubts, and their Dogmatical or Historical faith is but weak, and mixed with much unbelief: so that they cannot tell whether their belief or unbelief be predominant, and consequently whether they believe or not. And for my part I see no reason but that it should be as hard to a true Christian to know whether he truly believe the Dogmata Christiana, the Articles of Faith, the truth of the Gospel, as to know whether he truly rest upon Christ, or love God above all. And I know many learned, wise, and godly men (to all appearance) that are in doubt, and long have been, of the truth of their assent to the Gospel, and are troubled with no other doubtings of their sincerity (in any great measure) but only as the doubts of this doth cause them. Some of the ablest men that ever I knew have groaned out many a complaint: O, I am afraid I am an Infidel! I cannot believe the Word of God! I know not whether I believe it or not!] A Turk may have some thoughts or motions that it may be true; but if he be more perswaded of the falsness than of the Truth, he is not to be denominated a believer. Now if Mr. Blake will but tell us plainly, how he would deal with these that doubt of their very historical faith, and what he would have them do, then I will tell him the like by them that doubt of their saving faith. 5. Nay see what a desperate plunge he puts his believers to. He requireth them to perform impossibilities. They must engage to believe savingly; that is, they must profess a consent so to do. And this they must know that they do sincerely; or else they cannot do it in faith as the Objection saith:) when as it is a thing that no unregenerate man can do sincerely. If he engage to believe savingly, he doth it not sincerely, but ignorantly or dissemblingly. At least, few of them know that they do it sincerely (as themselves will here confess;) what then must these do in such a case?

6 At least, let the heart and light of a godly man and an ungodly be compared, and I will appeal to Mr. Blakes own judgement, whether a Godly man be not as likely to know his sincerity in saving faith, as an ungodly man to know that he ha…h truly a Dogmatical faith, and doth truly engage to believe savingly. I could soon shew such disadvantages that a wicked man hath to know his own heart, even in this point, that me thinks might easily determine this Controversie, if it were needfull to stand upon it.

7. It is the duty of the godly to give God thanks for his saving Grace; for converting them, giving them the Holy Ghost, Justifying, Adopting them, &c. Must none perform this duty but they that have attained Assurance of their Conversion, Justification, Adoption, &c? Then it is not many that must perform it. But if others may and must do this, on the same ground they may and must perform the other. It is the duty of every child of God to pray and praise God in the relation of a child, in a special sense, and to call God Father in a special sense, and to plead those Promises with him that are the proper portion of his Children. And must all omit this that have no assurance or subjective Certainty? It it the duty of each member of the mystical body of Christ to love the Saints, and assist them as fellow-members: Must none do this, that is not certain of his own member-ship? If I should instance in all the particulars of Christian Duty that this case extendeth to, you would see that this your principle reduced to practice would make bu… unhappy work in the Church and would do much to the extirpation of a very great part (if not the far greatest) of the service of God.

8. In all such Cases our Actions must follow the smallest prevalent perswasions of our Judgement, though far short of full Assurance. If a true Believer do think himself to be such, he may profess himself such: When so far as he knoweth his own heart, he doth believe and repent, he may profess that he doth believe and repent, implying or expressing that he speaketh according to the knowledge he hath of his own heart. We are so strange to our selves, that if only Certainty must move us to Action, I think we should sleep out the most of our lives. He speaks sincerely that speaks according to his perswasion, and as he thinks, though he be not certain.

9. In such cases it condemneth not to act in doubting, but the same man that doubteth may act in faith. Indeed if the doubting be so predominant, that a man is more perswaded that he doth not believe, than that he doth (whether dogmatically, or savingly) then he may not profess that he doth believe: that is, he may not think one thing, and speak another, and speak or do against his Conscience: And also if it be in an indifferent thing, as about meats, or drinks, or indifferent daies, where he is certain to be innocent if he forbear, and uncertain to be innocent if he act, then he must take the safer side, and therefore forbear. And the Apostles words will reach no further than to these two points. He that hath unbelief, and therefore doubing, may say, Lord, I believe, help thou mine unbelief.

10. The thing that is necessarily required to the Sacramental participation, is not an Assurance that our faith is sincere and saving, but that it be really that Faith which is sincere and saving, whether we know it so to be or not. Many a man knoweth that he hath that faith which is saving, and yet knoweth not that it is saving. And many one knoweth that he performeth the saving act, but through vain scruples understandeth not whether he do it sincerely: And many think or hope they are sincere that yet doubt of it. I have met with many that have lived in deep distress for want of perceiving the truth of their faith; that have cried out [I have no true faith, I cannot believe! Faith is a perswasion of Gods love to me, or a resting on him for salvation, and I cannot be perswaded of his love to me, nor can I rest upon him.] And when I have convinced them that [the Gospel is 1. a Narrative of what Christ is, and what he hath done and suffered for us; and 2. an offer of Christ, and life to all that will accept the offer: And therefore that faith is 1. an Assent to the truth of his Report, and 2. a Consent to be Christs, and that he shall be ours.] And when I have asked them whether they do these two things or not: whether they believe the Gospel to be true, and are willing that Christ and Life be theirs, and that they be Christs? they profess very cheerfully both this Assent and Consent; they are w…lling to have Christ if they know their own hearts; and yet they dare not say that they are true believers; partly through general fears, and partly because they know not that this which they profess is saving faith. Now in such a case we are to let them know that it is the thing, and not their Certainty of the thing that God hath m…de necessary. And therefore we do not, nor must not ask them in Sacramental Administrations, whether they have saving faith by meer name, without description? but whether they believe in God the Father, Son and the Holy Ghost; and renounce the World, Flesh, and Devil? and whether they are willing to have God for their only God, and Christ for their only Saviour, and the Holy Ghost their Sanctifier? And he that saith, yea, doth profess a saving faith, though he know it not so to be. And what would Mr. Blake do with him if he say neither Yea, nor Nay?

Having thus vindicated the Proposition against their Objections and shewed the van…ty of all other waies, and that we can have no certainty what Profession to expect, if we expect not a Profession of saving Faith, I may well sum up all, and still insist on the 19th Argument, that we must expect the profession of a saving Faith, seeing if we take up with any other we are utterly at a loss: Mr. Blake cannot agree with himself what faith to require, nor hath given any certain description of it, when he hath so voluminously talkt for it: and what he or others seem to require, as a thing distinct from saving faith, we see sufficient Reason to reject, as being wholly unproved, and by us proved insufficient to this use.

I shall now therefore proceed to my 20th. and last Argument, for the Proposition, which is drawn from the constant practice of the Universal Church of Christ.

It hath been the constant practice of the Catholike Church since the Apostles daies till now, to require that Profession of saving Faith and Repentance, as necessary before they would bapt…ze, and not to baptize any upon the Profession of any lower kind of Faith: Therefore it must be our practice also.

And here I must confess my self in as great an admiration at the words and dealings of Mr. Blake and some godly learned Divines that go with him in this Cause, as ever I was brought to by the groundless confidence of such men. He must shut his eyes against the fullest Evidence of Historie and Church-practice, that will deny that it hath been the practice of the Universal Church of Christ to baptize upon the profession of a saving faith, and not otherwise: Insomuch that I must profess that I am not (for my own part) able to prove that ever any one person since the daies of the Apostles, was baptized upon the profession of any other faith, by any save the gross Hereticks, even those whose Baptism was accounted invalid. I desire Mr. Blake, or his Neighbours of his mind, to help me to an instance of any one approved Baptism since Christs time, or his Apostles upon the account of a faith that was short of justifying, and not upon the Profession of a justifying Faith. Hitherto this is not done by them, & the contrary is fully done by others: and yet (to my admiration) they as confidently affirm that all the Church of Christ hath gone their way, or that it hath been their constant practice, and that they should forsake the example of the Church, if they should do otherwise: and they except against my Opinion as novelty. I must confess that such Experience hath brought me to lower thoughts of the credit even of good men than formerly I have had, and to resolve to try before I trust. One would think that the matter of fact in such a point as Baptism, which we all pass through, should have been out of question before this day.

For the proof of the Churches practice, 1. I have already said enough about the Apostles own practice and the Church in their daies. Even when they describe the faith which they require expresly by assent alone, yet they shew that it is a saving Assent which they require; and the promise of pardon and salvation is in the same or other Scriptures affixed to that Assent: But this I shall not recite now.

2. The constant practice of the Church since the …postles to this day, is undoubtedly known. 1. by the very form of words in Baptism. and 2. be the historie of their proceedings therein.

1. It is certain that the Church did ever Baptize into the Name of the Father, Son, and holy Ghost: And as I have proved before, the voluntary seeking and reception of that Baptism containeth the actual profession of a saving Faith.

2. It is certain that the persons to be baptized if at age, did profess to believe in the Father, Son, and holy Ghost, wh…ch as is shewed, is saving faith.

3. It is also certain, that they did profess to renounce the Flesh, the World, and the Devil; which is a profession of saving Repentance.

4. And it is certain, that they promised for the future to live in new obedience; which is the consequent of saving faith: and thus they publikely entered the three stipulations; Credi… Credo: Abronuncias? Abrenuncio: Spondes? Spondeo. And no man can do this that hath not saving faith; therefore the professing of it is not without the professing of a saving faith; Nay indeed it containeth the profession of that faith.

5. Moreover it is a known case that the ancient Churches commonly took all those that were duly baptized to be in a state of salvation. That they supposed them to have the pardon of all their sins, I think none doubteth that ever read much of their writings. Davenant in his Epistle of Baptism giveth many proofs, and many hundred more may be given, if any be so blind as to deny it. All the doubt is, Whether they also ascribe Regenerating, Renewing Grace to all the rightly baptized? And though Davenant deny that they ascribe the infusing of habits to it, as to infants; yer 1. he denieth it not as to the Adult; nor 2. that they ascribed the Gift of the Holy Ghost to it, as to Infants. And yet as long as they put all duly baptized (both Infants and Adult) into a state of salvation, it matters not as to our question, whether Infants had habitual Grace. And yet Mr. Graker hath brought so many proofs out of the mounments of Antiquity, even for this also (that the Fathers uno ore took all the Baptized to be regenerate or renewed by inherent grace) that when his Amanuensis had transcribed them, he f…und them near four times as big as his whole Book besides: and the very naming of the Au…hors and Books and Pages takes up near ten or eleven Pages (St…i…tur, in Davena…. Epist. pa. 53. to the end of 63.) He begins with Justin …arry, Irenaeu, &c. I will not so much as trouble the R…ader to name the Authors, seeing he may there have them with the places together. And lest M… Blake should say that it is but common sanctification which they assert, he may there see the place… q…o…ed where …hey a…cribe to all the dul… baptized [peccatorum remissionem, mentis illumi…ationem, v…ii sordiumque ablutionem & expurgationem animae purgationem, purificatinem, emaculationem, totius hominis verant integram]; Circumcisionem, refectionem, renovationem, recreatio…ē …nnov…tionem, anim…tionem, emundationem, sanctificationem internam, reformationē, ad divinā imaginē & similitudinē, restitutionē, regenerationē, ge…erationis nativae correctio…ē ac…reparationē, veteri… hominis mortem & sepulturam, novi…nativitatem, vetustatis abstersionem, exutum, despoliatio…em, d…positionem, vitii omnis evomitionem, peccati interfectionem, criminum mortem & sepulturam, vi…tutis vitam, Spiritus sancti infusionem, gratiae coelestis consecutionem, hominis, mentis immutationem, & in melius transformationem. Hinc & Baptismum appellant Vndam genitalem, aquam salutarem, rorem purificum, & sanativum, vivificum, sanctificumq, lavacrum. Et Sacramentum hoc asserunt peccatis exuere, peccata expurgare, spiritualem lepram auferre gratiae ac virtutum Spiritus sancti donis at que primitiis induere, vim generativam habere, Dei siitos generare, corpus peccuti destruere, vertutem vitalem indere gratiam spiritualem conferre at que infundere▪ divinam imaginem instaurare, novam facere, massam, condere creaturam, dealbare, & nive candidiorem facere purum, justum, sanctum, novum facere hominem; peccatum radicitus evellere, justitiam sanctitamque tribuere animae sordes maculasque abluere, ulcera morbosque sanare, aestus sedare, febres extinguere, putredines exuere, vitia exinanire, oculos aperire, aures reserare, vigorem dare, vires addere, formam floremq, Deo dignum conciliare, in vitam primordialem animam restituere, textum novum contexere, animas reparare, viventes spiritu informatas, utì aqua olim reptilia producere, esse baptiz… to quod matrix Embryoni, eo modo effigiare quo infans in utero essingitur, pari modo ex aqua resingere, reficere, quo ex terra primó fingebatur; refundere, refingere prout statua solet: tingere ut lanum purpurâ, purgare, emollire, fulgidum facere, ut ignis ferrum, characterē effigiem que impr…mere…ut cerae sigillum; vitium solvere & absumere & peccata exurere, ut ignis ceram; hominē terreum, ut terrā metallicā, in aurū transmutare; crassos & animales in coelestes & spirituales transformare; infantiam, juventutem revocare, puritati originali restituere; vel eâ etiam praestantiorem, splendidiorem reddere. Typos baptismatis affirmant fuisse Naaminis purgationem, Pharaonis submersionem, Cataclysum Noathicum, piscinā Bethesdicā, aquatilium creationem, formationem protoplasti.

I have recited all these terms (Mr. Gataker telleth you where to find them all) least Mr. Blake should not be able to find any one that certainly signifieth saving Grace, if we named not all. For though he abhorreth to impute equivocation to the Scripture as I do, yet he sticks not to do it much more where it serveth his turn: [Regeneration, Renovation, Adoption, Sanctification, Disciples and I doubt Justification,] and what not, are all equivocal terms with him in Scripture, if I can understand him; and so is the Church, the body of Christ, and many such like. Perhaps therefore it will not move him that Mr. Gataker nexe addeth pag. 63. [De baptismo denique exponunt illas sacras Scripturea Periochas, Psal. 34.5. (juxta Graec. Ver.) Psal. 103.5. Isa. 1.16. Ezek. 36.25, 26. Psal. 51.10. Joh. 1.13. & 3.5, 6. Rom. 6.3, 6. 1 Cor. 6.11. Gal. 3.27. Ephe. 4.22, 24. & 5.26. Col. 2.11, 13. Tit. 3.5. Heb. 6 4 & 10.22. Quae loca Illuminationē, purificationem, renascentiam, regenerationem, refectionem, sanctificationem, mortificationem, vivisicationem, cordis renovationem, imaginis restaurationem, spiritus infusionem, hominem veterem exutum, crucifixum, abolitum hominem novum, Christum ipsum indutum, loquuntur: nec aut ad solam reatus amotionem possunt accommodari, aut de ea sola saltem, ab ullo (opinor) unquam interprete sunt exposita. Constat ita que Patres antiquos tam Regenerationem propriè dictam, quae in hominis renovatione interná consistit, quàm peccati sive originalis, sive actualis remissionem sacramento isti tribuisse. Constat & ex iis quae suprà indicavimus, aevi itidē inferioris Scriptores pleros que cùm in eadem sententia fuisse, tum & in candē mentē patrū priscorum dicta cepisse: So far Gataker.

If all these terms be equivocal, and none of them signifying saving Grace, we must even give up the use or certainty of Language.

But it may possibly be Objected, that this was the Fathers error, who ascribed too much to Baptism. Answ. What ever they did in that, it proveth the point in hand, and sheweth us what persons the baptized and the visible Church were taken for by the Fathers.

Object. But doth it not rather shew that saving Faith was not presupposed, because they supposed that Baptism did give the spirit, and sanctification, and therefore found not men sanctified before.

Answ. 1. It is undeniable that they took all that were duly baptized, to be presently in a state of salvation, without any delay: and therefore they did not take Baptism as a common Ordinance to lead men up to the use of other Church Ordinances, as the Supper, &c. (which is also common to the notoriously ungodly,) and so to saving grace.

2. And if the …atholike Church hath in all ages thus annexed saving Grace to Baptism, and made any common faith the condition qualifying the person for this Baptism, then it would be plain that they all affixed saving Grace to the preparation of common Grace, and so the Catholike Church hath been Pelagian: which he that shall affirm, will do that for the Pelagian Cause which will better please the Jesuites than any considerate Reformed Divines. It is therefore not to be doubted o… but that it was some Antecedent special Grace to which they thus confidently affixed other saving Grace. Which will the more appear, in that Austine himself, and those that followed him against the Pelagians, and the …ouncils that opposed them, went all the same way; which could not be the Pelagian way.

3. It was the constant Doctrine of these Father… …nd the Church, then, that Faith and Repentance (given in …) did go first; and that Justification, Adoption, and San…i…i…a…ion followed after. (And so hold all the reformed Divine… that I know of, till Mr. Pemble lately contradicted it.) And so they took this Justifying Faith and true Repentance to be prerequisite to Baptism; and therefore note, 1. That all the forementioned terms describe only Justification and Sanctification. 2. That they never speak a word of Justifying Faith or Repentance infused by Baptism; for these are supposed. 3. That therefore they ever enquired before hand whether they believed in God the Father, Son and Holy Ghost, and renounced the Flesh, the World, and the Devil (as is aforesaid;) and caused them to profess this before they would baptized them.

4. The Fathers erred not so much as many suppose in their ascribing to Baptism. For 1. sometime by Baptism they mean not only the external Ordinance, but the whole work therein to be done; viz. the Accepting Christ solemnly in Covenant, and giving up our selves, as a sanctified people to him, renouncing the Flesh, the World, and the Devil, and so becoming fully Christians. This is baptism with them, and not the outward sign alone. And what saith Peter less, when he saith, [Baptism saveth us] and thus expoundeth himself when he hath done? And what say the Fathers more? 2. When they speak of these effects of Baptism, they suppose a due recipient or subject, that is, A true Believer, or the Seed of such: and therefore they oft speak of the inefficacy of the outward Baptism to Hypocrites. 3. When they speak of the outward Ordinance only, the collation which they ascribe to it, and all the great effects, are to be understood but by way of obsignation and solemnization, and not solely, excluding the internal Faith and the Covenant: as actual solemnized Marriage gives a woman right to her husband and all that he hath, when yet she had a right by secret Covenant and Contract before. Now common Reason, and the Nature of the thing and many of the Contexts shewing that the Fathers and Councils must be thus expounded according to these Rules, I would fain know how they deserve that heavy accusation that we commonly lay upon them for their Judgement in this, or what ground the Papists have to plead them generally for their efficay ex opere operato? And yet I will not excuse each particular person of them thus.

Object. But it is the Baptism of the Adult that the Church hath generally ascribed so much to; and therefore though they took all the Adult for Regenerate and Justified when baptized, yet they did not judg so of Infants. Answ. I will answer this in Mr. Gatakers words. ibid. pag. 64. [1. Quae de Bapt…smo in genere enunciantur, etiam paedobaptismo conveniant necesse est, quod sub isto comprehendatur. 2. Baptismum unum eundemque agnoscere se profitentur veteres, adultorum parvulorumque; nec diversum in his ab illis effectum ejusdem. 3. Etiam parvulorum Baptismi disertè meminerunt aliquoties, ubi baptismo ista tribuunt. 4. Axioma illud quod ab adversa parte urgetur tantopere de Sacramentorum effectis, ubi obex non ponitur, adversus ipsos cum primis valer.]

Object. But the Fathers sly to the Parents or pro-Parents faith, when they speak of Infants right to Baptism: therefore its plain that they supposed it not in themselves. Answ. True: By which you may discern that Faith was presupposed as the Evidence of their right to Baptism and its effects, that is, to Justification and Sanctification: and therefore it was such a Faith as had the promise of these effects, viz. Justification and Sanctification; and therefore not another kind of faith. And this faith was supposed to be in the Parent for himself and his seed, because the condition or qualification of the Infant is but this, that he be the seed of a Believer. But then you must note, that though they supposed the condition of Right; viz. faith to be in the Parent, and not in the Infant himself, yet they alway affirmed the consequent fruits; viz. Regeneration, and Justification and Adoption to be in the Infant himself and not in the Parent for him. I may answer this therefore in Mr Gatakers words, ibid. pag. 65. [Resp. 1. Aliud est fides ipsa, aliud Regeneratio, seu mentis internae renovatio, quae sine fidei actu ullo consistere potest. 2. Ad fidem Patres alienam adeò confugiunt, ubi de parvulorum salute agunt; quia fidei alienae beneficio foedere continentur, & ab Baptismiritum suscipiendum jus obtinent. Vid. Bellarm. de Bapt. lib. 1. c. 11. Prop. 5.

Object. But is it a likely thing that the Fathers and Catholick Church should be so blind as to take all for truly justified and regenerate that are baptized? Then either they must take all the members of the Visible Church to be such, and so be saved; or else they must suppose them to fall away from saving grace.

Answ. 1. The supposition of falling away was too common with them, though a few words on the by have fallen from some few of them that seem inconsistent with it. 2. They did not take All Collectively to be justified that were baptized and Church-members, but All Distributively, or each single person, 3. And that was onelyonly by that judgement which is grounded on humane faith, because they are bound, fide humanâ, to believe that he is a true believer that professeth himself so to be, as all the baptized at age did. 4. But when they came 1. to speak of All collectively, 2. or of Hypocrites in general, 3 or of any that did after discover themselves to have dissembled in Baptism particularly; then they declare the uneffectualness of Baptism to those Hypocrites, and that they took not all the Visible Church to consist of justified Ones; but that the Hypocrites, though baptized, were but the chaff, and the upright were the Wheat. But it is but Hypocrites that they say this of, and not men that never (by themselves, or their Parents, or Pro-parents) did so much as profess the Christian justifying faith, but only a faith of another kind;

And as it is true of the Ancient Church that they never baptized any without the Profession of saving faith and Repentance, so it is true of all the Christian Churches in the world, that I can hear of to this day. The Papists themselves do use the same words in Baptism, as are afore expressed, and require a Profession in the Parents or pro-Parents, or the person, if at age, that they believe in God the Father, Son, and Holy Ghost, and that they renounce the Flesh, the World, and the Devil. And though their false Doctrine force them to mis-expound their own words, yet custom hinders them from changing them. And about the sense, they are not agreed among themselves. Some of them, as is said, would have Baptism only (necessarily) to admit Infants into the visible Church, and place them under Government and ordinances and give them ex opere operato a certain preparatory grace. Some of them will have it to imprint an indelible Character (they know not what) and to give them true Sanctification (which they call justification) by inherent grace. Some of them affirm, that as to Infant-Baptism the Council of Trent hath not defined whether it justifie or not, and therefore it is not de fide. And Accordingly, some of them make true faith pre-requisite in the Parents; and some of them make a certain congruous disposition (Meritum de congruo) to be pre-requisite; but wherein that congruous Merit must consist, they know not, or are not yet agreed: Commonly its thought to be in a fides informis, or bare Assent. (Which Mr. Blake calls a dogmatical Faith) conjunct with a reverent esteem of the Sacraments and a consent to become members of the Catholike Church, and to be under their Government, and use the Ordinances: Or a consent in the Parent that the child do these.

And for the reformed Churches, it is past all question by their constant practice that they require the Profession of a saving Christian Faith, and take not up with any lower. The Practice of the Church of England, till the late change, may be seen in the Common-prayer-Book, wherein all that is forementioned is required.

The Judgement of the present Guides of our Churches (as to the most) is easie to be known by the Conclusions of the late Assembly at Westminster. In the larger Catechism they say [baptism is not to be administred to any that are out of the visible Church, and so strangers to the Covenant of promise, till they profess their Faith in Christ, and obedience to him: but Infants descending from Parents, either both, or but one of them, professing faith in Christ, & obedience to him, are in that respect within the covenant, and to be baptized.] Here you may see whom they take to be of the visible Church, and in that respect within the covenant. 1. The words [professing faith in Christ] if they were alone do signifie a justifying faith profest. For though [to believe in Christ] may sometime signifie a lower kind of Faith, yet analogum per se positum, stat pro famosiori significato. 2. But that there may be no doubt of their meaning, they add the necessity also of a profession of Obedience to Christ, to shew that it is the working faith which must be profest. And it is not only a Promise of Obedience for some distant futurity, but the Profession of it, which they make necessary. And I conceive that he that professeth faith in Christ, and obedience to him, professeth that which will prove saving, if he have but what he professeth.

The same they say in their confes…ion of Faith. Cap, 28. And again in the shorter Catechism: Profession of Faith in Christ, and obedience to him, is the thing required. In the Directory also they tell us that Baptism is a seal of the Covenant of Grace, of our ingraffing into Christ, and of our Vnion with him, of remission of sin, Regeneration, Adoption, and Eternal Life: that the water in Baptism representeth and signifieth both the blood of Christ, which taketh away all guilt of sin original and actual, and the sanctifying vertue of the spirit of Christ against the dominion of sin and corruption of our sinful nature That baptizing, or sprinkling and washing with water signifieth the cleansing from sin, &c. That the promise is made to believers and their seed, &c. And they mean, no doubt, the promise of the foresaid special mercies: for even Mr. Blake himself doth (once) deny any promise of baptism to be made to the Infants that he pleadeth for. And the promise of Justification, Adoption, &c. is made to no believers, but those that have justifying faith, otherwise than as it is barely offered, and so it is to Infidels also.

They add also in the same place [that All who are bap…ized in the name of Christ do renounce, and by their baptism are bound to fight against the Devil the World, and the flesh.]

All this is further manifest in our daily administration of Baptism. I never heard any man baptize an Infant but upon the Parents, or Susceptors, or Offerers Profession of a justifying faith. Nor do I believe that Mr. Blake himself doth baptize any otherwise; though he dispute against this, and for another Baptism. The grounds of my conjecture are, 1. Because I suppose he is loth to be so singular as to forsake the course of the Church in all ages: And therefore I conjecture that he requireth them to profess that they believe in God the Father, Son, and Holy Ghost, and that they renounce the world, the Flesh, and the Devil. 2. Because he so often professeth that he taketh the baptized to be in covenant with God, and that this covenant is by them entered in baptism & he saith that he knoweth but of one Covenant, and that is the covenant of saving grace; and that they are presently obliged (debetur quovis tempore) and therefore it is not only for a distant futurity that they engage themselves. And if this be so, it is past doubt that they profess a saving faith. For the Gospel hath two parts, 1. the Narrative, or Historie of Christs person, and sufferings, resurrection &c. 2. and the offer of Christ and life to sinners; Accordingly Faith hath two parts; 1. the Assent to the History, or to the truth of the Christian Doctrine, (and this Mr. Blake maintaineth to be necessary) and 2. Consent to the offer: And this is called the Receiving of Christ: And this is our Internal covenanting, which Mr. Blake confesseth necessary. For the covenanting of the Heart is this very consent, with a resolution for future duty: and the covenanting of the mouth is the Expression or Profession of this Consent, with a promise of the necessary consequent duty So that though Mr Blake do say pag. 171. that [ …ustifying Faith is with him the thing promised] and do thrust from him the imputation [of such an egregious piece of aff…cted non-sense] as to say, that justifying faith is a promise: Yet it is not only all the sense that I have of the nature of justifying faith, (that i… is an Assent to the Truth of the Gospel with a consent to the offer, or heart-promise to be Christs) but it must also be his own sense though disaffected, or else he must palpably contradict himself: There being no other internal entering or accepting the Covenant or Offer of Grace, but by that consent and heart promise. 3. And I must also conjecture this, because we even now found Mr. Blake denying that ever he denied the necessity of the Profession of a saving faith to baptism. But if in my conjectures I be mistaken in Mr. Blakes practice, I must say that I know not of any man else living, esteemed a Christian Pastor, that baptizeth upon any lower faith, without the profession of a justifying faith, and that Repentance which is its constant concomitant.

I had gathered a great many expressions of the Antients which I had thought to have inserted to shew their judgement: But perceiving it wholly needless because of the forementioned Evidence, I supersede that labour.

And it seems not very necessary to mention the judgements of our reformed Divines, as expressed in any of their particular sayings, when their publike Confessions and Practises are so satisfactory herein.

I have recited many of their Testimonies before, and more that conduce to this end, I shall reserve to the following Disputation, and therefore shall here add the fewer.

Calvin. 1. Calvin.in Act. 8.37. saith, [Quòd non admittitur Eunuchus ad baptismū nisi fidem professus, hinc sumenda est universalis regula, Non ante recipiendos esse in Ecclesiā qui ab ea prius fuerant alieni quam ubi testati fuerint Christo se credere. Est enim Baptismus quasi sidei appendix: ideo que ordine posterior est. Deinde si datur sine fide, cujus est figillū, & impia, & nimis crassa est prophanatio.] Here note, 1. That Baptism (as received) is the seal of our faith, (how much soever denied by Mr. Blake) as it is the seal of Gods Promise, as administred. 2. that the constant order is that baptism follow faith. 3. And that it is no better than an impious profanation of it, if it go without faith; that is, 1. If the party seek it without the Presence of faith. 2. If the Pastor administer it without the Profession of Faith.

And that it is no other than true Christian saving Faith that he means, appears by his following words: [Sed scriptura totum cor saepe accipit pro sincero & non fucato, cui opponitur, Cor duplex. Ita non est quod perfectè credere imaginemur, qui ex toto corde credunt: quando infirma & pusilla sides in eo esse poterit, cui tamen integer erit animus & omni fictione purus. Sic accipere convenit quod David juctat, Se diligere Dominum ex toto corde, &c. Fides ergo totius cordis est, quae in corde vivas radices habens, ad quotidi…nos tamen profectus aspirat.]

The foresaid passage of Calvin is lately cited by some Ministers that put forth [certain propositions tending to Reformation of the Parish Congregations in England: p…inted for the Norwich Bookseller, 1655. p. 16. who p. 17. answer Mr. Blakes opinion.

Calvin in Act. 2.38. [Tametsi in contextu verborum b…ptismus remissionem peccatorum hìc praece…it, ordine tamen sequitur; quia nihil aliud est quam bonorum quae per Christum consequimur obsignatio &c.] See the rest there before cited.

See him also at large. Institut. lib. 4. cap. 15. where he shews that Baptism is appointed to seal up the present pardon of sin, and to shew our mortification and newness of life, &c. And so that it is to be administred to them that believe. Yet he maintaineth, that the use of it is also for the pardon of sin through all our life after; but that is only to be given as the consolation of the truly penitent.

Beza confess. sid. cap. 4. §. 46, 17. pa. (mihi) 28, 29. knows no faith but one,2. Beza. and that the saving faith which all must bring to the Sacrament that will have the thing signified; and all that are without it he reckoneth hypocriets, and knows no other baptized ones but elect believers and hypocrites; and saith, that upon the confession of true faith in baptism, we are to take them for faithfull, till they shew themselves hypocrites. [Affi… mamus signa exteriora naturali modo percipitū à fidelibus, tū ab infidelibus, sed cont…a…io pro…sus eventu. Fid…les praeter signare… ipsas percipiunt, &c. Res ipsa baptismi est aspersio sanguinis Christi in missionem omnium peccatorum, Mortificatio, Regeneratio, &c. Fides antem illud unum est per quod homines rem Sacramenti sibi applicant &c. Fides haec non oritur à nobis sed gratuito communicatur electis, &c. Interea Charitas jubet ut pro fidelibus agnoscamus quotquot ve…ae fi…ei Confessionē edunt, tantis per dū hypocritae patefiant]

Also in his Absters. Calum. Heshusiit pag. 333. ad 7^mam Cal. he is more full, shewing that Faith and Adoption go before Baptism; yet that the Church doth judge ex probabilibus conjecturis an aliquis ad Christum pertineat, putà in infantibus, si quis ex infidelibus sit prognatus: in adultis, si quis Christianam fidem se amplecti profiteatur, & Ecclesiae per baptismum inseri roget.] And by the next words he shews that he means by [being in Covenant, and belonging to Christ, & believing] that which is proper to the elect; [Nam potest quidem esse ex Reproborum numero qui ex fidelibus est prognatus, & potest aliquis simulare se Christianū; sed occulta haec Deo, &c.] Et postea: [Meritò arbitramur infantes Fideliū in peculio Domini censeri, & Spiritu sancto profundi, (that is, before baptism.)

And yet more fully in his Question: & Respons. n. 106, &c. pag. 343. [Q. Quid significat In Nomen? R. Sic declaratur Baptismus esse solenne jusjurandum quo baptizandus sese totum addicit uni Deo & trino, &c. [Vid. reliq. Now it is certain, that he that professeth [se totum Deo addicere,] professeth no less than a saving faith, 6r else there is no profession of it.

Pag. 345. Q. 123. [Sed multos etiam ex sanctissimis prognatos, ad Foedus nihil pertinere declarat Esavi exemplum & quotidiana experientia. (Mark that he makes ad foedus pertinere proper to the elect.) R. Multi quoque ex adultis fidem ore profitentibus hypocritae sunt; (He talks of none but sound believers and hypocrites;) sed occulta illa particularia judicia Deo relinquenda sunt. Benè autem sperare nos in…genere de iis omnibus qui ex fidelibus noscuntur, & foederis forma indefinita jubet, & charitas monet.] And the next Question and Answer shews that he speaks of saving Faith. And pag. 346. Q. 127. [Ergò servantur omnes ex pio parente oriundi? R. Certè meritò praesumuntur servandi, ut qui in foedere comprehensi videantur probabili neque imaginariâ duntaxat conjecturâ. Sed hoc interea nihil praejudicat occultis, & particularibus Dei judiciite: & excipiendos esse liquet, qui cùm adoleverint, illam Gratiam suâ incredulitate excutiunt.

Pag. 347. Q. 133. [Sed quum is qui Papista est, non sit verè Christianus, non ejusmodi hominem adulium, nec dum baptizatum, ad Baptismum admitteres? R. Nequaquam nisi priùs Catechumenum factum, & Papismo renunciantem. Q Ejusmodi verò parentibus natum infantem admitteres? R. Nè id quidem temere facerem. Q. Quibus ergo Conditionibus? R. Nempe si vel ex parentibus aut cognatis aliquis, Papismum ejurans, & infantem habens in potestate, hoc à me postularet: vel alioqui idoneus Sponsor adesset, qui piam & rectam Infantis institutionem polliceretur.]

See him also in … Anno. in Act. 8.37. & Act. 2.38. Rom 63, &c.

Pet. Martyr in Rom. 3. pag. (mihi) 148.3. P. Martyr [Quodque isti sibi fingunt Poenitentiam non requi…i…in B…ptismo, potissimum verò quando tinguntur adulti, & vanum est, & Scripturis palam adversatur, &c.] And that you may see that he meaneth saving Repentance and Faith, and oweth not Mr. Blake's lower sort, he faith before [Sed quicquid illi dicunt, una est ratio verae poenitentiae, ut ex animo doleamus admissa peccata, quae Deum à nobis abalienaverunt: Cui dolori adjungitur desiderium condona ionis, & preces ut eam obtineamus, cum certo proposi…o non ampliùs incurrendi in eadem peccata, & voluntate mortificandi veterem & induendi novum homin…m Quae omnia side niti oportet, quia sine illa constare non possunt.] Leg. & in c. 4. pag. 176. & in c 5. p. 254. & in c. 6. p. 334. &c. & p. 339. &c.

Et loc. Commun. Cl. 4. c. 8 p. 821. §. 3.4. & §. 6. pag 823. [Non excludimus eos (infantes) ab Ecclesia, sed ut ejus partes amplectimur, benè sperantes, quod ut sunt secundum carnem semen Sanctorum, ità etiam sint Electionis divinae participes, & Spiritum sanctum & gratiam Christi habeant; atque hoc nomine illos bap…izamus. Neque audiendi sunt qui hac de re movent scrupulum, ac dicunt, Quid si Minister fallatur? Quid sirevera Puer neque est filius Promissionis, divinae Electionis atque Misericordiae? quia idem cavillus esse poterit de adultis. Nam de illis quoque ignoramus sictè neone accedant, an verè credant; an sint filii Praedestinationis, an Perditionis? an Christi gratiam habeant, an illà sint destituti, & mendaciter dicant se credere? Quid tu illos baptizat? Scio dices, idcirco id facio quòd sequor illorum externam professionem, quam si mentiaentur, meâ non refer…. Ita nos dicimus, Ecclesiam ideò complecti nostros pueros & baptizare, quòd ad nos pertineant. Idque est illi Divinae voluntatis tale indicium, quale est in adult…s externa professio: quia ut ibi falli potest, ita etiam hic. Non est res adeò certa, quin aliter haberi possit, &c] Vid. & sect. 11. And of the sum of the Covenant, sect. 12. he shews that it extendeth to salvation, [Ero Deus tuus, & Seminis tui: Illi sanè quibus Deus exhibetur, à morte, peccato, atque damnatione liberantur: quandoquidem hoc proprium Deo convenit, ut suos liberet ac servet.]

Et sect. 15 pag. 826. [Putant (adversarii) vi & efficaciâ operit Baptismi peccatum remitti; neque agnoscunt Sacramentis potiùs Remissionem obsignari, quam adulti assequuntur credendo, & parvuli fidelium qui ad electionem pertinent, per Spiritum sanctum & Gratiam jam habent, &c. Eph. 5.25. Sanè hoc loco vides, Ecclesiam esse quae lavatur & baptizatur. Idcirco dum parvuli tinguntur, constat ad Ecclesiam pertinere: & Ecclesiae partes verè esse non possunt, nisi spiritu Christi sint ornati, Quamobrom parvuli qui verè ad electionem Dei pertinent, antequam baptizentur, spiritu Domini sunt instructi.] Vid. sect. 16.17. And on 1 King. 8. fol. 74. the same Peter Martyr saith, [Justificatio ex Baptismo non pendet, sed antecedit. Object. Quorsum ergò Baptismus eis traditur, si ante rem Baptismi habuerint? Resp. 1. Quia Deo paremus, &c. 2. Promissionem & do…um quod accepimus obsignamus. 3. Ibi à Spiritu sancto per Verbum & externa Symbola Fides confirmatur.]

Piscator in Mat. 3.11.4. Piscator. [At nullum inquam Sacramentum organum est Fidei donandae, sed Sacramenta sunt organa Fidem jam donatam confirmandi; ad hunc enim usum à Deo sunt instituta, &c.] Vid. reliq. where he calleth Simon Magus an hypocrite, and in Acts 8.13. expoundeth Simon's foreign by Professus est fidem. In ver. …6. Adulti antequam baptizentur, suam in Christum fidem prositeri debent. (Which I before shewed, he takes to be that Faith which is joyned with true Repentance for Remission of sins) Vid. & in Acts 2.38. Schol.

Altingius Loc. Comm. Par. 1. pag. 201.203.5. Altingius. Vid. quae habet de forma & sine B…ptismi. Et de Subjecto inquit, [Subjectum Baptismi est Populus fidelis, sive verè sit, sive censeatur talis ob externam fidei professionem, &c. Where he shews, that it must be true Faith or the Profession of true Faith, and not of any other kind. Et Par. 2 pag. 608. [In adultis Resipiscentia ac Fide…, vel saltem utrusque Professio praecedere debet Baptismum.]

Also more plainly in his Problem. Theol. part. 1. Pr. 59. pag. 223. [At quotquot adulti baptizantur secundùm Institutionem Christi, ii ante Baptismum jam habent per fidem ablutionem peccatorum: ut Abraham justitiam ante Circumcisionem, Rom. 4.10, 11. est etim Baptismus Credentium,, Mar. 16.16. Act. 2.38, 39. Act. 15.9. Ergò.] Vid. etiam Explicat. Cateche…. Par. 2. Q. 71. pag. 316.

Junius Thes. Theolog. Vol. 1. Col. 2113.6. Iunius. [Fides enim, vel saltem semen fidei, praecedat necesse est, quandoquidem quicquid absque fide peccatum est. mò tam necessaria fides, ut Sacramentum damnet, &c.] The words before and after shew that he speaks of Justifying faith Et Col. 2117. Finis Primarius est significare & designare in cordibus fidelium gratiam Dei Patris in filio suo, Rom. 6.4. 1 Cor. 10.16 &c. [Respectu hominis igitur necessum est ut p…aecedat Fides, vel saltem Foedus & semen fidei (ut Infantibus, quod coram Deo idem cum actu valet;) nam sine fide nullus Jesus, Ep. 3.17 Extra Christum, nihil nisi mors est, Joan. 3.36. Et sine Christo nulla gratia, Eph. 2.5. Imo quicquid sine fide sit peccatum est, Rom. 14.23. Ideoque si vivere velimus, fide opus est. Gal. 2.16. Si Justificari propter Christum, id fit solâ fide, Gal. 3.11.] It is expresly Justifying faith that then he speaks of.

Polanus Syntagm. lib. 6. cap. 55. pag. 494.7. Polanus. thus defineth Baptism [Bapt…smus est primum Sacramentum novi Testamenti, in quo illi, ad q…os foedus gratiae Dei pertinet, juxta mandatum Christi, aquâ persunduntur seu abluuntur in nomen Patris, Filii, & spiritus Sancti, id est, ut illis qui baptizantur significetur & obsignetur, eos in communionem foederis Gratiae susceptos, Christo & Corpori ejus mystico Ecclesiae …nsertos, justificari à Deo propte… effusum pro nobis sanguinem Christi, & regenerari per Spiritum Christi: & vic…ssim obligentur ad colendum fide & bona conscientia & invocandum r…ligiosè solum hunc Deum, Patrem, Filium, & Spiritum Sanctum.]

Pag. 495. [Quemadmodum soli baptizandi sunt qui in foedere gratiae censentur: ita fidelis qui baptizatur, suscipit externum baptismum aquae, ut ei significetur & obsignetur, ipsum tam certò a peccatis sanguine & spiritu Christi ablui, quàm certâ aquâ corpus ipsius persunditur & abluitur. [Baptizandi sunt non tantū adulti fidem in Christum prositentes, sed etiam infantes Christianorum. Adultis, sed fidem in Christū professi… Baptismum posse & debere conferri extra controversiam est.] And he still takes Fides in Christum for saving Faith here.

Infantes baptizandi. Ro. 2. Quia ad ipsos pertinet Promissio Remissionis peccatorum per sanguinem Christi.] H… …herefore supposeth Infants to have the special benefits of the Promise.

Zanchius de Sacr. Scriptur. Tract. integ. pag. (mihi) 350, 351.8. Zanchtus. maketh baptizing into the name of Christ to signifie such a professed Devotedness to him, [ut sciamus nos non esse nostros neque Diaboli, neque Mundi, sed Patris, Filii, & Spiritus sancti, sicut cùm Merces ab aliquo Mercatore emptae obsignantur illius sigillo, cujus factae sunt, ut agnoscantur non ampliùs èsse illius à quo emptae sunt, sed illius qui emit: sic quoniam empti sumus sangnine Christi, cùm hoc credimus, & nomen damus Christo, professi nos omnino velle esse Christi, & Christo inservire.] And if this can be done by a faith short of saving, heartily and truly, then I know nothing that is proper to the Justified: To profess this therefore, is to profess true Sanctification, and consequently a Justifying faith.

Idem Zanch. de Christianâ Relig. Fid. de Bapt. c. 15. pag. 516. [Baptismus est primum novi Foederis sacramentum, quo cum omnes, qui vel poenitentiam peccatorum professi, fidem etiam in Christum, adeóque in Deum Patrem, Filium, & Spiritum sanctum profitentur, vel saltem propter parentum piotatem ad foedus pertinent, Christ…, tanquam et jam per Spiritum sanctum incorporati, obsignantur; ut non sint amplius fui juris, sedillius, per quem in foederis societatem, eóque in unum corpus cum eo, sanctisque omnibus, & in omnium spirituali…em coelestiúmque bonorum participationem asciti esse dicuntur, &c.] And that you may know that it is no common Repentance, which they must profess in his sense, he addeth. Vnde & Sacramentum Poenitentiae in Remissionem peccatorum, &c. appellatur.] Thess. 2. Etsi verò hes omni… de Baptismo praedicentur, veréque illi tanquam organo Spiritus sancti ad hec efficienda attribuantur, eóque ut omnes qui baptizantur tales fieri & esse sacramentaliter verè dicantur, reipsâ tamen non nisi in electis, spiritu Christi donatis, impleri credimus; cùm ii etiam soli verè credant, veréque ad Christum, & ad mysticum ejus Corpus pertineant.] See also Thes. 4. of the necessity of professing Repentance and Faith.

Much more to the same purpose out of Zanchius may be collected.

Ursinus (and Paraeus) Catech. Qu. 69. p. 384.39…,3…1.9. Ursinus & Paraeus. shews in the very definition of Baptism, that in the lawful use there is certain Remission of sin annexed. [Vsus legitimus Baptismi est, quando baptizantur Conversi…ritu & sine instituto. Q…ando baptismus confertur iis quibus est institutus, nimirum Conversis & Ecclesiae membris, & quando ab his vera fides accipitur, juxta illud Licet tibi baptiz iri si credis toto corde.] And pag. 329 he supposeth the Infants of Believers before Baptism to have the Holy Ghost and to be Regenerate. Many other passages he hath this way.

Paraeus in Rom. 11. pag. 1179.10. Paraeus. [Neque Circumcisione illis jus Foederis tam conferebatur quàm obsignabatur: Ità baptismo nobis idem jus non tam confertur demum quàm obsignatur. Vid. Tertul. Obsignatioxem fidei, Chrysost. Signaculum fidei, Basilius. Segillum fidei, August. Sacramentum fidei baptismum appellant; quo fidem haberi ante baptismum testantur. At fide habetur Adoptio: ergo ante baptismum etiam haberi adoptionem testantur.]

Item in Rom. 6. p. 59…, 597. [Resp. Praemissae sunt universaliter verae de Baptismo legitimo, qui est cum fide suscipitur Sacramentū: & de hoc u…ul quitur Apostolus; de baptizatis nimirum fidelibus: de his solis vera conclusio, omnes baptizatos regenerari. De Simone Mago & Hypocritis sictè Sacramentum sumentibus Major est falsa]

Pag. 597. Object. Qui non possunt promissiones oblatas fide percipere, nec mortificationem & vivificationem profiteri, non debent baptizari, &c. Resp. Major de Adultis vera est, quibus Baptismus conferri non debet, nisi fidem & poenitentiam professis.] Here it is evident by the Description and the Concomitants, that is a saving faith whose profession he makes thus necessary.

If yet there be any doubt of his Judgement, see in Rom. 4. pag 399, 400. [Si Sacramenta non sunt instituta justificandu sed justificatis, h. e. non Infidelibus sed Conversis; non igitur nisi conversione & Fide sumi debent: secus sigilla Justitiae esse cessant. Quid enim non habentibus Fadem & justitiam obsignarent? [Et antea [Justitia Fidei est Remissio peccatorum fide accepta propter Redemptionem Christi. Ad hanc obsignandum Deus dedit, & Abraham accepit Circumcisioni signum] I pass much of the like.

Bucanus Loc. … ommu… Q. 21.1. Bucanus. [Quid est b. pazari in nomine, Patris & Filii & Spiritus sancti? Resp. Hac phrasi significatur invocto Patre… Filio & Spiritu sancto, eum qui baptizatur, remissis peccatis, in gratiam recipi à Deo, qui est Pater, Filius, & Spiritus sanctus, & acceptari, obsignari, initiari, in tugurari, recipi & consecrari in peculium, familiam, jus gratiam, religionem, fidem, communionem, &c. Patris, filii, & Spiritus sancti, &c.]

Qu. 69. pag. 622. Quinamsunt baptizandi? Omnes vivi qui probabiliter ù Deo in Faeius recepti sunt, vel recepti esse perhibentur. Iique vel adulti, qui ad Ecclesiam accedentes, doctrinae Evangeli …ssensum praebent, sidem in Christum profitentur, peccatorum confessionem seu poenitentiā edunt, Mat. 3.6. & 20.19. Et Christus dixit primùm qui crediderit (thats with a saving faith) Postea & baptizatus fuerit, Marc 16.16. Sic. Simon Magus admissus est, Eunuchus, & ali… ] See more fully the Answer to Quest. 31. p … 624.

12. Nalaeus, Pollander. Riverus, Thysius.Synopsis Leydensis Disput. 44. pag 608. § 27. Pugnat hoc cum omnibus Scr…pturae locis, in quibus Fides & Resipiscontia, ac proinde ut Regenerationis initium ac semen in B…pt…zandis praexigitur. Causa autem efficiens effectu suo posterior esse non potest. Nec valet quicquam quorundam inter eos excep…io quâ baptismum adultorum ità distinguunt à baptismo Infant um, ut baptismum adultorum signū & signaculum Regenerationis acceptae esse concedant, sed infantium Baptismum instrumentum Regenerationis inchoanaae esse velint. Nam praeterquam quod illius d…fferentiae in tota Scriptura nulium extet fundamentum, quae Baptismum non nisi unius generis agnoscit, &c.] 39. Efficaciam ergo Baptismi non alligamus ad momentum illud, quo aquà externà corpus tingitur, sed in omnibus b…ptizandis Fidem & Resipiscentium cum Scriptura praerequirimus, saltem secundum Charitatis Judicium …idque tam in Infantibus foederatis, in quibus ex vi divinae Benedictionis & Foederis Evangelici, semen & spiritum Fidei ac Resip…scentiae statuendum esse contendimus; quam in adultis, in quibus actualis …idei & Resip…scentiae professio est necessaria.] Leg. Thes. 31, 32, 33, 34.

Et 44 45 46.] Nec tamen omnes homines in mundo viventes baptismi capaces sunt, sed illi tantum qui profoederatis & Novi Testament… haeredibus haberi à nobis possunt, cujus hoc Sacramentum sigillum & pignus est. 45. Tales sunt primò omnes & soli adulti qui fidem in Christum & Resipiscentiam veram profitentur. &c.] 46. Siquis verò, licèt fidem professus, impiè vivat, baptismo initiandus non est; quia baptismus non est tantùm sacramentum Fides, sed etiam Resipiscentiae; ut nec ille, qui cum Fides in Christum & Poenitentiae professione, errores aut haereses contra fidei verae Fundamentum fovere, aut tueri velit: quia Resipiscentia non tantum est à vitae urpitudine ad vitae sanctitatem, sed etiam ab erroribus ad agnitionem veritatis, 2. Tim. 2.23. Imò verò tantum abest ut hae… etici a…t errorum talium fantores ad Baptismum sint admittendi, ut ex praecepto Apostoli, Rom. 16.17. & alibi, à fidelibus sint vitandi, & ab Ecclesiae communione arcendi.] I hope these are plaine enough.

Wendeline Christ. Theolog. l. 1. c. 22 pag. 455.12. Wendeline. Materia circa quam Baptismus versatur, vel à qua recipitur, secundum Institutionem sunt omne▪ & soli is homines qui probabiliter censentur esse in foedere Gratiae: quales sunt 1. Adulti ex Judaismo & Ge…tilismo ad Christian…smum conversi, doctrinâ Christianâ imbuti, & in Ecclesia Fidem & Poenitentiam professi &c. [Et pag. 461. Apostoli olim non baptizarunt, nisi eos qui jam actu erant fideles, vel ex judicio Charitatis pio verè fideles habebantur. Ergò baptismus ipsorum non suit organon quo Spiritus sanctus Fidem & Regenerationem in baptizatis inchoavit. Et proi…de tale org…non nec jam est.] This shews that he speaks of Faith and Repentance which accompany Regeneration. The Antecedent he proves, first by the example of Lydia. Cornelius, the Eunuch &c. and Act. 2.41. & 8 12, 37. Et post. [Sed quoad ipsam fidem eadem est ratio Adultorum & Infantum. Nam ut illi baptizabantur, qui s…cundum Confessionem ipsorum credebant, & per fidem in foedere D…t…erant: sic & hi baptizandi sunt, qui ex …ffectus Charitatus pr…fidelibus & verè foederatis habentur.] Leg. Arg. 2.

Et pag. 484. Fuerunt enim baptizati fideles & renati.

Et pag. 466. [Gal. 3.27. Loquitur tantum de baptizatis fidelibus. Tum enim Adulti ex Judaismo & Gentilismo recèus conversi baptizabantur, & quidem postquam in Christum professi, & ex Judi…io Charitatis renati erant, Acts 8.37. Plerique tum Adulti fuerunt bapt…zati, qui ante baptismum omnes induisse Christum sunt professi: fuerunt dubio precul in iis quoque multi hypocritae, &c.

Pag. 467. ad Arg. 4. B…ptizari in Rem…ssionem peccatorum, est per baptismum confirma… … Rem…ssione pecc…torum. Sic baptizabantur olimab Apostoles Adulti in Rem…ssionem peccatorum, quam per fidem ante baptismum a…ceper…t. Sec & Johannes praedic…bat baptismum Resipiscent…ae, …d Remissionem peccatorum Marc. 1.4. Qui tamen non baptizabat nisi ilios qu… Resi…scentiam priu… …ssent prof…ssi, & Evangelio cred…d…ssent ver. 15.] More such passages may be added.

K…ckerman,13. Keckermin. System Theolog. goes so far as to say, [pag. 446, 447. Qui sine fide utuntur Sacris Signis, non precipiunt ipsum formale male Sacramentorum, sed nudum tantùm materiale; quia formaleseu relatio addita materiali requirit fidem utentis. Materiale autem etiam fine fide percipi potest ab indignis & hypocritis.] Et pag 448. Terminus cui, hoc est, id cui est institutum Sacramentum, sunt electi & fideles.] These may be true of false, as the word [Sacrament] is taken.

Festus Hommius speaketh the same words as many of the rest,15. Hommius. in his Definition of Baptism, Dispu. 44 pag. 239. and his Supposition that Infants to be baptized have faith in actu primo, in radice & semine, atque interna Spiritus sancti virtute, Thes. 3. I shall forbear reciting the words.

Sam Maresius. 16. Maresius.Colleg. Theolog. loc. ult. pag. 494 [Verbum inchoat sidem; eam Sacramentum confirmat: ideò hoc non nisi fidelibus suo sensu, corumve libe…is administratur] See more § 27, 28. and § 51 pag. 5 11. Baptismus conferri debet, non sacriligè &c. sed 1. Adultis omnibus qui… Judiaesmo aut Ethnicismo transeunt ad religionem Christianam, nec antiquam in fide fuerint instituti, & eam profiteri queant, &c. Qui crediderit, & baptizatus fuerit, servabitur, Marc, 16.16. ubi Fides praecedit baptismum tanquam conditio praerequisita; non illum per modum effectus consequitur. Ita Act. 8.12 36, 37. Nec Philippus voluit conferre baptismum Eunucho, nisi sub hac conditione, Si credis ex toto corde, licet. His citing (Marc 16.16. shews that he meant only saving faith.) 2. Etiam Foederatorum seu qui probabiliter tales censentur, infantibus, &c.] See his Exeg. Artic. 24.

Lud. Crocius speaks as the rest,17. Crocius. Syntagm. Theol. l. 4. cap. 13. de bap. pag. 1143. &c. 1149, &c.

Beumlerus Theolog. lib. 3, fol. 159.18. Beumlerus. Baptismi objectum, cui is administrandus, sunt soli & omnes soederati Dei. Foederati sunt aut Adulti, aut Infantes. Adulti sunt conversi ex Judaeis & Gentibus: quibus Baptismus non conferendus, nisi peccata & fidem in Christū consitentibus.] And the reasons he gives next for Infant baptism, shew he means a special faith, and his description of the Covenant. pag. 154. Foedius Gratiae est, quo deus per fidem in Christum nos pro justis reputat, ac proinde pro faciis Foederis, quod in remissione peccatorum gratuitò & imputatione Justitiae Christi consistit, agnoscit.]

Georg. Solinius Method, 19. SoliniusTheolog. makes no other of the Adult the subject of Baptism, but the Professors of faith, pag. 245. and that either verè credentes, or hypocritae, pag. 244.

Et in Exeges. Confes. August. pag. 823. [Si à Deo instituta sunt Sacramenta, ut generalis illa promissio gratiae de Remissione pecoatorum, & vi…ae aeternae, singulis qui Sacramentis legitimè utuntur peculialiter obsignetur, &c.] At sacramenta in hunc sinem instituta sunt, Rom. 4 Gal. 3. 1 Pet. ….

Melancthon's Judgement is the same as the rest,20. Melancthon. as is apparent in his Common places; and in Sohnius, Thes. Theol. ex Corpore doctr. Phil. Melancthonis. c. 19. pag. 59.60, 61, 92.

Trelcatius Instit. Theol l. 2. p. 198.21. Trelcatius. [Materia baptismum recipiens sunt omnes & soli qui probabiliter in foedere censentur. Censentur autem tam adulti, qui principiis fidei initiati, ad Ecclesiam accedentes, fidem suam & poenitentiam apud homines profitentur, tam infantes, &c. Many passages before and after shew that he (as others) take to be foederatus or in foedere to be proper to the truly Regenerate, and therefore they truly say, qui probabiliter censentur esse in foedere.

Jo. Ger. Vossius,22. Vossiu…. Thes. de Sacram. Essicac. Th. 37. Disp. 2. p. 3.28.339 mentioning the Answers of the Reformed Divines to an Objection, divideth them into two parts, as not agreed in the point. The first is those, [qui dicere solent, eum qui fidem habet praedicationi Evangelicae, virtualiter quidem salutem habere, quia & dispositus est ad salutem consequendam, & instrumento instructus, quo gratiam s…lutarem attingere & consequi possit, &c.] And thus they confess that Faith goeth before Baptism, (even this Justifying faith which they call the Instrument) but they think that Justification and Sanctification follow Faith and Baptism. The other sort are they, who think [that the Spirit by the Word (before Baptism) doth not only beget Faith, but also offer to Faith, and conferr the spiritual Grace of Regeneration: So that both sorts agree of the Precedency of Faith (in the Adult.)

And Thes. 42. [Contrae haec objicitur à quibusdam, quòd Abraham Justitiam Fidei habuerit ante Circumcisionem, Rom. 4.10. quod item Cornelius gratiam Sanctificationis habuerit ante Baptismum, Act. 10.2. verùm neque nos negamus, Gratiam Justificationis aut Sanctificationis ab Adultis ante Sacramenti usum Fide apprehendi: sed dicimus ordinariè ante usum Sacramentorū tenuem tantùm Gratiae gustum haberi: extraordinariè autem posse etiam tum auctiorem esse manifestiùsque sentiri.] So that ordinarily some true saving grace antecedeth.

Wollebius defineth Baptism thus;23. Wollebius. [Baptismus est primum novi Foederis Sacramentum; in quo, Electis in Dei familiam receptis, externâ aquae aspersione peccatorum remissio & regeneratio per sanguinem Christi & Spiritum sanctum obsignatur.] And p. …21. he makes it (as others do) one difference between the Word and Sacraments, [Quod Verbo ordinariè Fides excitetur, Sacramentis confirmetur.] And therefore Grace which may be confirmed, must be before expected.

Luther Tom. 2. Pag. 439.24. Luther. shews that Baptism containeth the Profession of saving Faith; [In Baptismo est Promissio Dei offerentis; & nostrum VOVERE nihil aliud est quàm ACCEPTARE CHRISTVM qui offertur nobis. Felix sanè votum quod non promittit dare, sed tantum bona accipere & acceptis adhaerere.]

Alstedius Definit. Theolog. pag. 137.25. Alstedius. [Baptismus foreign consideratus, est sacramentum in quo homo electus tam certò abluitur sanguine Christi, quàm certò corpus ipsius aquâ aspergitur, Gal. 3.27. Baptizari in Nomen Patris, Filii & Spiritus sancti, est baptizari in cultum sanctae Trinitatis, & quidem ità ut Pater, Filius & Spiritus sanctus nobis promittant Remissionem peccatorum & vitam aeternam, & nos vicissins illis promittamus obsequium.] Et Distinct. c. 27. pag. 129. [Vsus baptismi est commu…it vel singularis. Ille est respectu hypocritarum & credentium.] There is no third sort acknowledged to have right to Baptism.

Bishop Vsh…r in his body of Divinity, pag 415.26. Bishop Vsher. [The outward Elements are dispensed to all, who make an outward profession of the Gospel, (for in Infants their being born in the Church, is instead of an outward Profession;) because man is not able to distinguish Corn from Ch…ff: but the inward grace of the Sacrament is not communicated to all, but to those only who are heirs of those Promises whereof the Sacraments are Seals. For without a man have his name in the Covenant, the Seal set to it confirms nothing to him.

1. It is here apparent that it is the outward Profession of no other then a saying faith that he meaneth. As also he shews afterward. 1. By opposing such Professors as Hypocrites, (when page missing have not the thing professed) to the Elect and Justified, as here he doth the (half to the Corn; and 2. by his Description of the faith professed, [The Church doth not only baptize those that are grown and of years, if any such being bred Pagans be brought up within the pale of the Church, and testifie their competent understanding of Christianity; and profess their faith in the Lord Jesus, and Gods pretious Promises of Remission of sins by his blood, and their earnest desire to be s…aled with Baptism for the strengthening of their souls in this faith.] Quest Doth the inward Grace alway accompany the outward sign? Answ. No: but only when the Profession of their faith is not outward only and counterfeit, but sincere and hearty, &c.] Here then is no third sort that are hearty professors of a lower kind of faith.

Amesius, 27. Amesius.Bellarm. Enervat. De Necessit. Bapt [Gen. 17. Ero Deus tuus & Sem…nis tui… Filii corum qui participes sunt benedictionis Abrahae, sunt Filii Dei etiā quum primò nascuntur, &c. 1. Regenerationem esse partem promissionum, & singulari modo ad fidelium filios pertinere, forderis ipsius formula manifestè declarat. 2. Filii Christi incipimus esse per fidem ante baptismum. 3. Baptizantur propriè homines quia pro filiis Dei habentur; non ut incipiant esse Filii. Alioquin ratio nulla esset quare filii infidelium non aequè baptizarentur ac filii fidelium.

Et cap. 3. pag. (mihi) 53. [repugnat haec distinctio (of a faith before Baptism which is but a disposition to Justification, that is, to Sanctification; and a faith after Baptism, wh…ch is an essential part of Sanctification; which was Bellarmin's distinction) 1. Scripturae, quae fidem justificantem antecedere docet Baptismum, Acts 15.9.2. Rationi & experientiae dictanti eâdem plane fide recipi Baptismum, quâ recipitur fructus Baptismi. 3. Confessioni ipsius Bellarmini, quae extat lib. 2. de Effect. Sacr. cap. 13. [Adulti per fidem & contritionem veram Justificantur, antequam reipsa ad Sacramentum accedant.]

Dr. Willet on Rom. 4 Contr. 6 pag. 224. saith,28. Dr. Willet. [The Sacraments then, non institut sunt Justificandis, s…d Justicatis; are not instituted for those that are to be Justified, but are for them which are already Justified,] as Paraeus.

Musculus Loc. Commun. de Baptis. Artic. 2 pag. (mihi) 728.29. Musculus. [Propter hanc, nondum debet baptizari, qui gratiam Christi praedicatam tam, sibi per incredulitatem aversatur, tantisper dum in eà tergiversatione & incredulitate perseverat & cor impoenitens retinet.] Hâc de causâ Apostoli poenitentiam & sidei in Christum confessionem requirebant ab adultis, priusquam eos baptizarent. Sic Petrus, Act. 2. &c. His locis patet requiri ab adultis cor poenitens sermonem gratiae recipient, & in Christum credens: ità ut impoenitentes sermonem gratiae recusantes, & increduli, baptismi hujus capaces nondum esse qutant, etianisi sint de Electis, donec convertantur.

Scharpius Curs. Theolog. de Baptis. loc. 24. col. 1228.30. Soharplus. [Baptismus est primum Novi Testamenti sacramentum à Deo institutum, quo & Remissio peccatorum, Regeneratio, & initiatio in Ecclesiam significatur, & in fidelibus obsignatur, ut & obligatio nostr… ad obedientiam] Col. 1254.1255. [Arg. 2. Qui sunt in foedere gratiae, illi necessario servantur, licèt non habuerint signum foederis, quia foedus & ejus signum non sunt ejusdem necessitatis, &c.] Arg. 3. Infantes sine Baptismo dicuntur sancti, 1 Cor. 7.14. quia Baptismus infantes sidelium non facit filios Dei, sed illis obsignat foedus gratiae, illósque in foedere contineri certos reddit.]

Col. 1193. [Quid recipiunt Impii in Sacramentis? R. Nuda tantùm signa, idque ad condemnationem. 1. Qua beneficia in Sacramentis oblata tantùm de fide percipiuntur: at Impii non habent fidem; ergo. 2. Nihil spirituale conserunt aut obsignant Sacramenta, nisi iis quibus in Verbo hoc promissum extat. At in Verbo nihil Impis promittitur, sed solis fidelibus: quia omnes promissiones habent annexam conditionem fidei: ergò. 3. Christi beneficia tantùm in legitimo Sacramentorum usu percipiuntur: at nulli Impii legitimè Sacramentis utuntur, sed indignè participant, 1 Cor. 11.27. ergò —] Lèg Col. 1202, 1203. Resp ad Bellarm. Object. 5.

Cartwright against the Rhemists on Mat. 3.6. pag. 15 saith [So that we bring not our children to the end that they should thereby have Remission of sins,31. Cartwright but because we are by the promise induced to believe, that as being the Elect of God, they have already received it. Otherwise it were as much as to put the Seal to a blank wherein nothing is written, nor nothing is given.

Dr. Fulk against the Rhemists on Rom. 6. § 5. saith,33. Fulk. [The Apostle by express words excludeth Circumcision from being a cause of Justification, because Abraham was justified before he was circumcised, who is the form of Justification of all men, as St. Ambrose saith, Com. on Gal. cap. 3. And Baptism succeeding in the place of Circumcision, is a seal of Justification by faith in all Christians, as Circumcision was in Abraham; not a cause thereof] See him on 1 Pet. 3.21.

The Divines of the Assembly that wrote the Anotat. on the Bible,33. The Annotations of some Divines of the Assembly at Westminster. say on Act. 8.27. (If thou believest, &c.) With a sincere and perfect heart, without which Ephraim cannot save; he had here to do with a man of years, and yet an alien, and therefore might not admit him into the Church of Christ, untill he had made profession of his faith.] You see here that it is a saving faith which they think necessary to admittance; of which also they speak on, ver. 12. [Faith ought to precede Baptism in men and women of years, when they who were aliens and strangers come to be baptized: For it is necessary that they should confess their faith, and testifie their Conversion before they be admitted by Baptism, Ambrosi. de Poenit. l. 2. c. 5.

And the Repentance that was to precede Baptism in the Jews, Act. 2.38. they expound thus: [This Repentance is not only in knowing, or acknowledging our sins, or saying, God be mercifull; but in the change of our minds, purposes, and evil c…urses of our Lives; As Austin de Eccl. Dogm. cap. 58. saith very well; [Poenitentia vera est poenitenda non admittere, & admissa destere. See also Tertul. advers. Marc lib. 2. cap. 24.] And on Mat. 3.6. [Confessing their sins] In words professing their detestation of them and Repentance for them.

Deodate on Acts 8.12.34 Deodate. [Were baptized: Renouncing by the same means all manner of Impiety and Superstition &c.] Verse 13. Simon believed, (made an outward profession of believing, or gave some assent to the doctrine, but hypocritically, and without giving way to the inward operation of the Holy Ghost, to a true conversion and lively Regeneration.)

On Mat. 3.6. [Were baptized confessing, &c.] viz. to God in the person of John his Minister; though not with a particular enumeration, but yet with a true feeling of compunction shame, & humble acknowledgement, and with hate and disturbance of sin, for to implore divine mercy. Act. 19.18. [So on Rom. 6.3.] Namely, for a Sacrament; that we are Christian, not only by profession, but l…kewise in spiritual truth, receiving the grace and Spirit of God, and then co-operating thereto by faith, voluntary obedience, and newness of life] Many other passages to the same purpose I omit.

Rob. Bodius in Eph. 5.25, 26 pag.35. Bodlus. [Opus operatum (Papistarum) in alio gravissimo errore fundatum est; quo nempe statuunt illi Baptizandos priusquā hoc signaculo obsignentur, Christi membra non esse, &c. p. 756.757. [Et sicut Abrabamo jam per fidem justificato, impressus est Des mandato novus ille circumcisionis Character, non ad Justiti…m primitus illi conferendam, sed ad eandem visibili illo signo obsignandam; sic etiam in Christum credentibus adultis, jámque per eam fidem coram Deo justificatis, confertur ex Christi mandato Baptismi sigillum; non ut per illud tum primùm Justitiam accipiant, ut absurdè docent Adversarii, sed ut illa fidei Justitia quâ jam in Christo doncti sunt, hoc externo Baptismi sigillo eorum cordibus obsignetur.] Et pag. 760. col. 2. [Supponit quod falsum est, & à nobis constanter negatum & suprà refutatum, viz. Baptismum esse solum nos Justificandi & Sanctificandi instrumentum, nec ante mentes & conscientias nostras à peccatis ablui, quàm externè baptizemur: Atque nos hucusque docuimus non primúm baptismo nos justificari & sanctificari, sed hoc sigillo, Remissionem peccatorum, Christique Justitiam jam per sidem nobis imputatam, ut & Sanctificationem nostrā …am per Spiritum sanctum in nobis inchoatā, in cordibus credentiū obsignari.

Et pag 762. col. 2. He expoundeth, 1 Cor. 7.14. sanctitatem esse [Jus illud quod habent ad Deifoedus gratuitum & bona spiritualia in Foederis promissione comprehensa; nempe, ut Ecclesiae membra censeantur, & remissionem peccatorum & vitam aeternam in & per semen illud benedictū, nempe Jesum Christum Mediatorem, unà cum-Piis parentibus, vel saltem eorum altero, consequantur. Jus (inquam) quod ex gratuita Dei foreign dependet, qui non tanùum cum ipsis parentibus sed & cum ipsorū semine, foedus suum pacisci, & bona in eo promissa usque ad fidelium parentū posteros extendere dignatus est, ut norint se non sibi tantū credere, & ad Deum converti, sed & instrumēta esse divinitùs ordinata, ad eandem Foederis Gratiā in liberos posteròs que suos derivandā, donec ipsi in eam aetatem adoleverint quâ possint actu ad Deum toto corde converti, Christum mediatorem vivâ verá que , fide amplecti, eáque ipsi praestare, quae parentes & susceptores pro ipssis & eorum nomine sposponderunt. Nec tamen Dei gratiā erga infantes fidelium sic parentū fidei alligamus, ut ullum liberae & arcanae ejus electioni praejudiciū faciamus, &c. sed hoc tantum asserimus, ex Dei voluntate nobis in foe…ere suo gratiose patefactâ, nobis const…re, i…fantibus, ad hoc ut ad Baptismum admittantur, & Ecclesiae Christi membra censcantur, donec in annos maturiores adoleverint, idem prorsus esse ac valere (ad nostrum judicium quod attinet) è Piis p…rentibus nosci, vel natos esse, quod adultis fideique capacibus fidem hanc proficeri. Nam sicut ex his, Deus solus novit qui verâ & salutae…i in Christum praediti sunt side, vel non sunt, ac proinde quinam ad suam electionem pertineant; nostrum tantùm est Charitatis judicium, secundum quod eos omnes qui Christo fidem & obedientiam profitentur, pro sidelibus & electis habere debemus nisi sese factis & reapse alios ostenderi…t: ita etiam ex illis novit D…minus solus quosuam elegerit; nostrum autem est ex eâdem Charitatis regulâ eos omnes pro Dei foederatis & Christi membris habere, quos videmus esse piorū & fidelium semen & sobolem, sive baptismo fuerint obsignati, sive, &c.] See more there.

So that he takes it to be a profession of a saving faith that is necessary in the adult, which must give us ground in the Judgement of Charity to judge them true believers and elect; and that we suppose the like of their Infants in the same judgement: and therefore suppose them justified before we baptize them.

Perkins, 36. Perkins.Order of Causes of Salv, pag. 71. c. 32. [A Sacrament is that whereby Christ and his saving Graces are by certain external rites signified exhibited, and sealed to a Christian man.] pag. 72. The holy use of a Sacrament is, when such as are truly converted do use those rites which God hath prescribed to the true ends of the Sacrament. Therefore 1. the Reprobate, though God offer the whole Sacrament to them, yet they receive the signs alone without the things signified by the sign; because the sign without the right use thereof is not a Sacrament to the receiver of it, Rom. 2.25.2. The Sacrament received before a mans conversion, is afterward to the Penitent both ratified & becometh profitable: and that use of the Sacrament, which before was utterly unlawful, doth then become very lawful Leg p 74. [The action of the party to be baptized is twofold: the first is. To offer himself to be baptized before the Minister, &c. This signifieth that he doth consecrate himself to the Lord, and th…t he utterly renounceth the Flesh, the World, and the Devil, 1 Pet. 3.21.]

And pag. 73. Within the Covenant are all the seed of Abraham, or the seed of the faithful. These are either of riper years, or Infants. Those of riper years are all such as adjoyning themselves to the Visible Church, do both testifie their Repentance of their sins, and hold the foundation of Religion taught in the Church.]

Anton. Fayus in Rom 4.11. pag. 239. saith,37. Fayus. [Fides ergò praecedit Sacramenta, quae absque side sunt tantùm inania signa; & eandem sidem Sacramenta fov…nt & augent.] And he fully shews that he speaks of Justifying Faith.

Et in Rom 6.3. pag. 3…1 [Baptismus non facit nos Christianos, Filios Dei, peccato mortuos, sed tales nos esse indicat.]

Lud. de Dieu in Rom 4.11. saith,38. Ludovicus de Dieu. [Nisi Abrahami praeputio praeextitisset sides, vanum fuisset signum Circumcisionis. Itaque vel eo quòd signum ei fuit datum, colligitur jam ante habuisse fidem.] Et in Hebr. 6. pag. 305. [Adde quòd ablutio Baptismi, repurgatae à tenebris peccati, adeòque illuminatae mentis sit indicium & obsignaculum, ut reipsâ illuminationem profiteatur qui baptismum suscipit:] that is, such illumination as hath mentem à tenebris peccati repurgatam.

Michaël Ragerus, 39. Ragerus.(though of that party that give too much to Sacraments) saith, in Rom. 4.11. pag. 104. Obsignatio & confirmatio praesupponit gratiam, vel collatam jam, vel mediante sacramento conferendam: quibus verò gratia non confertur, illis non obsignatur per sacramentum. Ità igitur gratia Regenerationis hypocritae adulto per baptismum neque confertur, neque obsignatur.] Et in Rom 6.3. Vide plura.

Hemmingius in Rom. 4.11. putteth true faith into the Definition of a Sacrament;40 Hemmingius. [Sacramentum est visible signum mandatum & institutum à Deo, quo ut Deus hominibus suam gratiam testatur & obsignat; ità homines vicissim suam in Deum sidem profitentur, càm que usu Sacramentorum confirmat. (The Context shews that its Justifying faith which he means) Hinc etiam apparet quis sit principalis finis Sacramentorum, videlicet obsignare promissam gratiam, quae fide accipitur & possidetur.] Vide plura in Rom. 6.3.4. ex Ambrosio, pag. 142.

Yates Model of Divin. pag. 330, 331.41. Yates. [Christ in the Sacrament profiteth not except he be eaten by faith. A Reprobate may receive bread; but the sign, seal, and thing signified are none of his: for he hath no experience of this mysterie, that wants the first part of Divinity, without which the second cannot work.] So Christ with all his benefits being received, and the fruits thereof being truly received by faith is our happy communion with the body and blood of Christ: Otherwise we communicate no more with Christ in the Sacrament, than we do with the bread and wine, whilest they stand untouched upon the Communion Table.]

C…cceius in Sacr. Script. potent. pag. 337.42. Coccelus.] Quae est validitas Baptismi nisi haec, quòd baptismus tum praedicatus tum collatus confirmat omni Credenti Remissionem peccatorum? & est foreign sive firmamentum Interrogationis & restipulationis bonae conscientiae ad Deum: & qui cum professione Nominis Patris, Filis & Spiritus sancti, & sine contemptu Sacramenti ad nos venit, cum possimus securè ut fratrem & foederatum recipere, &c. Qui baptizatur, profitetur se Christi discipulum: qui credit à Christo didicit; qui veritatem prositetur, oftendit se à Christo didicisse & gratiae quae baptismo obsignatur, participem factum esse. Quid igitur illi baptismus in nomine Christi susceptus testatur minù, quàm omni Discipulo Christi? [Vid rel.

Et in Thesibus de Foedere, Thes. 454. [(sanctitas infantum) est, 4. Quòd qui illius seminis in infantia moriuntur, Circumcisionis foedere initiati à parentibus foedus retinentibus, non exscinduntur ex populis suis, sed Regnum coelorum adipiscuntur, sanctificati per spiritum promissionis sanctum.] Et Thes. 457. [Et in adultis quidem ad foedur accedentibus requirit professionem fidei in Christum, Act 8.36, 37. in infantibus nihil nisi genitum esse à parente saltem altero fidem professo, (Eccl…siâ) in Charitate quae omnia sperat, judicans, & illos sincerè professos, & hos jam verè sanctificatos.] Thes. 458. [Et quidem consilium Gratiae patescit in omnibus fidelium liberis, qui in infantiae moriuntur, de quibus certam consolationem habent parentes, eos non exscindi. In iis verò qui adolescunt, singulis consolationis conditio subintelligitur si manserint in Fide, & Charitate, & sanctificatione cum modestiâ, 1 Tim. 2.15.] Thes. 428. [Nam primo Deus baptismum dans considerandus venit, ut is qui per ministrum stipuletur à nobis, five nos interroget de veritate & sinceri…ate resipiscent…ae & sidei ejus quam supra explicavimus. Thes. 426. (which is a special faith.)] Et Thes. 492, 493, 494. [Obsignatio Communionis praesupponit sidem exploratam communicantis, ut Thes. 209. quae sides se habet ad minimum ut foreign, confugientis, Heb. 6.18. Inest igitur in oblatione Symboli stipulatio Fid…i quae & verbis (Hoc facite ad recordationem mei) innuitur. Quam stipulationem explicat Paulus, 1 Cor. 11. 26, 27, 28, 29. additâ comminatione in eos qui indignè comedereni. Illis enim incumbit is reatus quem, &c. Mal. 1.14. &c. Et sic corporis & sanguinis Christi, sive mortis Christi, ut blasphemus, persecutor & latro sit reus. 499. Inest fidei stipulatio etiam per consequens in illis, [Accipite, edite; Hoc est corpus meum]— Comeditur autem— side qua unum cum ipso fimus. — 494. Stipulatio fidei per fidei obedientiam, attestanti post explorationem bonâ conscientiâ acceptata, parit Jus accipiendi Sacramentum sacrae Co…nae, & eo ritu judicandi restipulationem atque interrogationem Dei ut Patris nostri de communione filii ipsius. Ità Testamentum in vim & effectum Foederis transit.

Dr. Prideaux Fascicul. Controvers. de Sacr. Quaest. 1. p. 278.43. Prideaux. [3. Nulli adulti ad Sacramenta sunt admittendi sine praeviâ Fidei professione pro captu & modulo, Mat. 28.19, 20. Marc. 16.16. Acts 2. & 8.37. Ergò hoc non expectandum ex insequente Sacramentorum opere operato.] It is unquestionable that he here speaks of saving Faith. 1. By the Texts cited to prove it: 2. Because else it had been nothing to the Question in hand, which he was to conclude. And pag. 279. speaking of Circumcision and other Sacraments of the Old Testament, he saith to the Papists, [Symbola fuêre Gratiae collatae, non Causae conferentes;] which he repeats, pag. 280. sol. Q. 3.

Dr. Hammond in his Practical Catechism of Baptism,44. Dr. Hammond. pag. 308, 309. and so on through divers pages, is so full for the point, that I refer you to the perusal.

The Catechism appointed to be used in England, 45. English Catechism.was then accounted the doctrine of the Church of England, and it speaks full to the point: [Quest. What is required of persons to be baptized? Answ. Repentance, whereby they forsake sin; and Faith, whereby they stedfastly believe the Promises of God made to them in that Sacrament.] And this they say that Infants themselves perform by their sureties; and therefore judge it necessary.

Bullinger Decad. 5. Serm. 7. & 8. is full upon the point,46. Bullinger. and too long to be transcribed. He sums up his own doctrine, fol. 453. thus: [Veritas Catholica in Scripturis sanctis nobis tradita simpliciter pronunciat, Omnes eos esse baptizandos quos Deus agnoscit pro suo populo, particit ésque purgatior is vel sanctificationis, remissionisve peccatorum judicat. Nam tota hác traltatione de Sacramentis ostendi & demonstro, Baptismum esse signum populi Dei & Symbolum purgationis nostrae per Christum.] —[Instituitur quidem disputatio acuta de eo, quinam sint populus Dei & participes Remissionis peccatorum per Christum? Dicimut populum Dei agnosci vel ex confessione hominum, vel ex liberalis promissione Dei. Ex confessione quidem hominum. Nam cos pro filiis Dei agnoscimus, qui jam adulti palûm profitentur, Deum verum Deum esse suum, & Jesum Christum Salvatorem esse suum. Caeterùm ea confessio vel verè, vel ficte fit: Vere, ut Petrus, Eunuchus &c. Ficte verò, ut cùm Simon Magus in Actis Apost. dicit se credere in Jesum Christum: sive verò verè, sive sicte quis credat, quando fidem in Christum palàm confitetur, (animi penetrali… solus Deus inspicit &c. nostrûm non est rectè consitentem separare vel abjicere à populo Dei. Nam Philippus Simonem Magum non repulit, sed pro fideli confitentem recepit, & pro fideli baptizavit; licet is re verâ & coram Deo esset hypocrita.]

Dr. Whitaker de Sacram. is so oft and plain for this,47. Whittaker. that I need not stand to gather particular words. Mr. Gataker against Dr. Ward hath cited enough of them: As pag. 75. [Requirit fidem ante baptismum in adultis, Mar. 16.16. unde constat fidem esse quae servat, non baptismum] But I will pass many more there cited.

Mr. Gataker himself hath purposely opposed Dr. Ward in this point which Mr. Blake defendeth,48. Gataker. And pag. 71. he saith, [1. Ego quaenam sit fides illa ac poenitentia initialis non intelligo, quâ praeditum ausit quis ad baptismum admittere, quem tamen verâ vivàque fide in Mediatorem imbutum nondum credat. Philippus certe Aethiopi baptismum poscenti, Si credis (inquit) ex toto corde, licet: quasi non baptizaturus, nisi id ille porfiteretur, ipseque Charitatis saltem judicio ita credere, credat.] Read the rest. And pag. 66. Ad hos sines (Sacrationem, & Remissionem peccatorum) vel alterutrum horum, consequendos, Baptisma mihi minimè institutum videtur, quum in institutione ipsa eis primariò administrandum ordinetur, qui ex praedicatione Evangelii side in Christum imbuti, & disciplinam Christianam jam amplexifuerunt. Mar. 16.15, 16. Matth. 28.18. At hi & sanati ex parte, & reatu omni exoluti, ad Baptismum suscipiendum accedebaent, aut ejusmo ii saltem esse praesumebantur antequam ad Baptismum admitterentur. Quin & Johannis baptismae ejusdem fuisse efficaciae cum illo qui ab Apostolis ex Christi instituto administrabatur, adversus Pontificios nostri omnes tuentur. At in Joannis Baptismo praevia exigebatur poenitentia quam peccatorum venia necessariò & inseparabiliter consequitur.] See his Defens. of this against Dr. Ward's Answ. pag. 67, 68. And as to the pretended different use to Infants, pag. 69. [1. Principali effecto, imò principalibus effectis caruisse baptismum, &c. 2. Si quem in parvulis alium effectum statuere libuerit, quàm in adultis obtineat, id mirum valdè S.S. nusquam insinuâsse: nec de eo certi quicquam constare poterit, quo fides nostra nitatur, donec Verbulo sal…em Divino aliquo illud nobis innotescat.]

Steph. Tzegedinus Loc. Commun. de Sacram. Tab. 2. saith,50. Tzegedinus. [Sacramenta non conferre gratiam; quia sancti priùs Justificati receptique in gratiam, quàm initiati sint Sacramentis.]

Lamb. Danaeus Resp. ad Tom. 2. Bellarm. de Sacram. pag. 167. [Bellarminus putat absurdè hic oportuisse Baptismum praecedere Fidem; non autem Fidem Baptismum. Promissio enim praecedit sigillum —ergo est mediatum & subsequent & fidem & verbum Sacramenti, & utroque posterius.] (He speaks of Justifying faith.) Leg. & pag. 78. Many such passages he hath, too long to be cited.

Ravanellus Biblioth. de Baptism. pag. 184.51. Ravanellus. [In nomine, vel in nomen Patris, Filii, & Spiritus sancti baptizari dicimur — quia per baptismum S.S. Trinitas nor in gratiam recipere testificatur, & nos vicissim spondemus ac profitemur ei nos totos dicare & consecrare] Et col. 2. Adulti ad baptismum admittendi sunt, modò fidem prositeantur, Act. 2.41. & 8.12, 13, 37, 38. & 9 18, 6, 11, 17. & 16, 15, 14, 33, 32. & peccata publicè confiteantur, se agnoscentes, ex gratuita remissione salutem consequi, Mat. 3.6 Marc. 1.5.]

Et de Sacram. pag. 512. Col. 2. [Terminus vel finis Sacramenti est vel Cui, nempe, soli foederati; Inter foederatos autem Dei censentur omnes illi qui sunt in external Ecclesiae communione, & prositentur se in Christum, credere; & vero cum inter hoc quidam possint esse hypocritae & impii, ideo Sacramenta in Ecclesia communia sunt piis & impiis: Ita tamen ut impii pro Piis probabiliter habeantur.] Thus commonly speak Protestants on this Subject.

The Church of Scotland in their Heads of Church Policy,52. The Scottish Church. recited by Spotswood in his History l. 6. pag. 289. thus begin▪ [1. The Church of God is sometime largely taken for all them that profess the Evangel of Jesus Christ, and also it is a company not only of the Godly but also Hypocrites professing outwardly one true Religion. 2. At other times it is taken for the Elect only and the Godly.] So that here are none acknowledged Church-members, but those only that are truly Godly and Elect, or seem to be so, and are Hypocrites if they be not so.

The Helvetian Confession, 53. Helvetian. Confession.(as in the Harmony translated, p. 287.) of Bapt. faith,] To be baptized in the name of Christ, is to be enrolled, entered and received into the Covenant and Family, and so into the Inheritance of the sons of God, and called the sons of God, and purged also from the filthiness of sins, and to be indued with the manifold Grace of God, for to lead a new and innocent life. — We therefore by being baptized, do confess our faith, and are bound to give unto God obedience, mortification of the flesh, and newness of life; yea, and we are listed souldiers for the warfare of Christ; that all our life long we should fight against the World, Satan, and our own flesh.] (And none but sound believers truly consent to this: and therefore none but Professors of sound belief do profess consent to it.)

I shall pass over the Confessions of other Churches containing the same doctrine.

The Professors of the Protestant University of Saumors in France, 54 Professores Salmurlenses.in their excellent Thes. Vol. 3. are full on the point. Pag. 58. Thes. 27. [Obsignat autem illam certè, ut quia nos profitentur habere per fidem communionem cum Morte & Resurrectione Christi, fructum utriusque ad nos pertinere testificetur. Fructus autem ille primùm in Justificatione situs est. At quemadmodum professio illa habet in se inclusam promissionem de per severantiâ in eâ fide, sic obsignatio pariter habet stipul itionem quandam tacitam illius perseverantiae.]

Thes. 29. pag. 59. Sacramenta verò non conferuntur nisi it… qui vel fidem habent, vel saltem eum prae se ferunt, adeò ut nullis certis argumentis compertam esse p…ssit eam esse ementitam.]

Pag. 50. Thes. 7. [Est tamen inter ea notabile discrimen, quod penè in omnium sensus incurrit, scilicet, ut jam alibi animadvertimus, sacramenta quidem nemini tribuuntur, nisi qui censeatur implevisse conditionem quam Deus ab hominibus foedere suo exigit? (This is the doctrine that Mr. Blake will not be entreated to understand; viz. that the very Covenanting on our parts, is the first and great condition imposed and required in the Covenant or promise of God; and so when we sincerely covenant, we perform the condition of his Promise. Heart-covenanting is by consenting, and Consent joyned to Assent is Justifing faith.) At Conditionis impletio dupliciter considera…ur; nimirum, vel in iis momentis quibus praestatur p…imùm; vel in eo tempore quo conservatur & perseverat. Conditi nis autem Evangelicae ea natura est, ut praestari nequeat quin illico introducat eum à quo praestatur in Christi cōmunionem & societatem Ecclesiae, atque adeò quin ei acquirat adoptionem per quam numeratur in Dei filiis. Joan, 4.11. Cum vero conservatur atque persistit, nihil aliud facit nisi quòd easdem illas praerogativas retinet, ne iis excidamus. Baptismus autem in eum finem comparatus est, ut ea omnia obsignet, quatenus communicantur primùm. Coena verò — ut retineantur.] Thes. …. [Sunt enim duo certè genera hominum, quae ad participationem foederis Evangelici à Deo admittuntur; Adultorum scilicet & Infantium. At cuique istorum generum competit una tantummodo ratio introeundi in communionem foederis illius, & omnium rerum quae ex foedere pendent. Adultis scilicet fides, per quam Christi promissiones amplectuntur. Infantibus, conditio nascendi ex parentibus fidelibus. Thes. 11. pag. 51. [Ad vitam spiritualem quod attinet, adulti quidem non intrumittuntur in foederis Evangelici communionem sui nescii. Intromittuntur enim per fidem. Fides autem est actus quidam intellectûs, tanto cum acriore sui sensu conjunctus, quantò intellectus ipse facultas est praestantissima, & cum acerrimo sensu praeditus. —] Thes. 12. Baptismus autem propriè in eum finem destinatus est, ut vitam nobis esse indultam testificaretur.] Thes. 13. [Vno verbo, Baptismo in nobis obsignatur Adoptio nostra.] Thes. 15. [Primarius ejus & magìs proprius usus in eo consistit, ut ipsius peccati destructionem & abolitionem à Christo factam, actu nobis communicari testetur. Pag. 372. Thes. 45. [Ideóque neque Sacramentum, neque quodquam ejusmodi seu signum seu tessera seu pignus aut arrhabo ulli traditur, nisi qui sese Verbo & Promissioni fidem habere profiteretur] (which is their common description of saving Faith.)

Pag. 78. Thes 37. [Nec vero minùs ex eo constat, cur Infidelium liberi non baptizentur. Nam Evangelicum foedus quidem quatenus conditionatum est, ad omnes omnino homines spectat: est enim Christus omnium Redemptor, modò credant. At quatenus absolutum est, pertinet ad solos actu fideles; est enim eorum Christus Redemptor tantùm, quia soli credidere. Quod enim foedus conditionatum appellatur, propterea quod ex praestatione Conditionis ejus executio pendet, id praestitâ conditione evadit absolutum. Jam verò quamdius foedus conditionatum est, promissiones quae foedere continentur, non pertinent actu ad eos qui Conditionem non praestiterunt. Ideo eos aliter non alloquintur, quam dicendo, [Si credideris, salvus eris: si non credideris, manet ira Dei super te:] Quoniam igitur Baptismus institutus est tantùm atque comparatus obsignandis Dei promissionibus in iis ad quos pertinent, nemo ex infidelibus baptizatur, qui non profiteatur sese actu credere & infidelitatem deposuisse.]— Et pag. 79. Thes. 40. [Quemadmodum enim qui credit actu, jure baptizatur & postquam baptizatus est, jus habet indubitatum ad salutem, Marc. 16.16. sic etiam qui nascitur ex parentibus fidelibus itidem, jure baptismo tingitur, & postquam, &c.] Thes. 38. [Si deficiant illi ab Ecclesiâ, aut vero ex eà, ob vitam turpiter actam, aut puritatem Religionis ejuratam, atque adeo in eo malo pertinaciam invictam, ejiciantur; tum quia non censentur ampliùs esse fideles, non potest quin eorum liberi eâ praerogativâ excidant.]

Pet. Molinaeus of Tradition (translat. Engl.) pag. 62. saith,55. Mollnaeus. [It is essential to the Sacrament to be taken for the Remission of sins, as it was first instituted by the Lord)

Mr. Crook in his Guide to Godliness,56. Mr. Crook. § 14, 15. Page 54. and in his Direct. to Happiness, Sect. 14, 15. pag. 13, 14. shews himself of the same mind.

Mr. Liford of Admission to Sacr. saith,57. Mr. Liford ▪ pag. 30. that, [All carnal persons, that are conscious to themselves of living in any known sin, ought to keep themselves back from the partaking of the Sacrament: and all that have not broken their league with their lusts, nor yet fully resolved to part with their darling sins, such persons are in the gall of bitterness and bond of iniquity: they have no part nor lot in this matter, because their heart is not right in the sight of God: they only cover iniquity with an outside holy profession. [And p. 33.] All that profess Repentance towards God, and Faith towards our Lord Jesus Christ, (should be admitted.) All that having been baptized, and are able to examine themselves, and discern the Lords Body, cannot be charged to live scandalously in any sin contrary to their profession; without giving further proof of real sanctification] & p. 43. The profession that he requires is, [That men must repent & lead new lives, and that themselves do so, and intend to do so. So others commonly.

Three of the most learned Godly Divines of Scotland, 58. Three Divines of Scotland.I have in the following Disputations cited. The 58. Mr. Galespie, whose twenty Arguments Mr. Blake attempts a Confutation of, and I have before vindicated them.

The 59. Mr. Rutherford, whose words I have after cited at large.

The 60. Mr. James Wood Professor at Aberdene, who declareth himself agreed with me in the Qualification necessary to Baptism, as I have afterwards cited his words.

Any one that would have more, may peruse our English Divines that purposely write of Preparation to the Lords Supper, such as Bradshaw, Hildersham, Pemble, Dike, Bolton, and abundance more; and they shall soon see that it is true Repentance and Faith that they require as necessary to a lawful Receiving, and the Profession of these to our Lawful Administring.

But I will weary the Reader no longer with Citations; but only shall add a few words of Mr. Blak… himself, and leave you to find out the sense.

Mr. Blake of Sacraments, pag. 124. [So that I conceit no Promise of these Ordinances made to such a Faith, but an actual investiture of every such believer in them.] And if no Promise, then no Right to them by Pr…mise, or any Moral Grant. And if only actual investiture, they can make no just claim to that investiture before hand; for the actual investiture being not yet existent, can give no right to it self: nor doth that investiture justifie the seeking, or demanding, or possessing of it: for all possession is not lawful.

Pag. 147. [Seeing Mr. Baxter calls upon me to declare my self further in this thing, I do believe and profess to hold, that he that upon hearing the Gospel preacht, and the truth of it published and opened, shall professedly abjure all other opposite wayes whatsoever, and choose the Christian way for salvation, promising to follow the Rules of it, is to be baptized, and his seed.]

Pag. 157. How comes I pray you that future in? In obligationibus ubi nullus certus statuitur dies, quovis die debetur. There is no day overtaken, but the Engagement is, for present. And he that professeth to consent to be a true believer at present, or the next minute, doth in sense profess himself a true believer at present. Pag. 147. ["His two first Arguments, drawn from Authority, the first of the Assembly of Divines, and others of a number of Fathers, are brought to prove that the Profession of a justifying Faith is required to Baptism: And what is that to me who never denyed it, but in plain words have often affirmed it? It is sufficiently implyed where I require a Dogmatical faith to Baptism.

Pag. 122. [That therefore which he calls the great Question between him and me, is no Question at all. It were madness to affirm that which with these limits be thus denyes.] And I have no mind to accuse Mr. Blake of madness. Seeing therefore he must either be of my mind, or be mad, I will make no doubt to think that he is of my mind in that: and that his insinuating and oft affirming that I deny the thing there in question, simply or without those limits, proceedeth from that great injustice which temerity oft causeth in passionate men.

Pag. 389 [1. In this case where the soul answers not to Sacramental Engagements, Sacraments are but as outward shadows, and bare empty signs, and set out by the Spirit of God in Scripture with all their rites and Ceremonies (as other Ordinances of like nature) in the most low, despicable and undervaluing words that is possible. Baptism in the letter is no better with the Apostle than putting away the filth of the flesh; the clensing of the hands, the feet, or face, from dirt or filth, is the same with it: The Pharises washing of hands, yea their washing of Cups, Platters, (as low as it is laid by our Saviour) was as efficacious and as acceptable. Circumcision also when it led not to, but from Christ, is called by the Apostle by the name of Concision, Phil. 3.2. Any gash made in the flesh, or rent in the garment, as well pleaseth.]

Pag. 390. [Sacraments in this case are only aggravations of sin, and heightning of judgements. In case of Vncircumcision in time of the Law, and Non-baptism in these times, sins were no more than transgressions of the Law, but now they are breaches of Covenant. Then they would have been meerly rebellion against Soveraignty, but now they are Apostacy and Treachery.—]

[4. When Conscience answers not to Sacramental Engagements, in participation of Sacraments, men subscribe to the equity of their own condemnation, and give assent to the sentence of death pronounced against them.] Read also his sect. 6. throughout, shewing how many sorts of men do forfeit their Covenant, and the mercies of it: And he concludes of them all [Pag. 404. These are the men which Table, subscribe the equity of their own condemnation, and justifie the sentence of death pronounced against themselves.]

These and many the like passages of Mr. Blake's do seem to me to militate against his own opinions (some of the former Directly, and the later Consequentially.) Yet do I not charge him with Self-contradiction; for its like he understandeth himself better than I do. But even from these last me thinks I have sufficient reason to demand, 1. Whether it be not a mans duty to forbear Baptism or the Lords supper, while he gets a fitter capacity, rather than by the claim of them to subscribe his own condemnation? or whether the necessary order of his duty be not first to believe and repent, and then to claim these ordinances? 2. Whether it be worth the while to write or preach to perswade men to offer such a service to God as doth but condemn themselves? and is no more acceptable to God than the Pharises washing cups, or than the cutting of their flesh, or the rent in the garment? 3. Seeing that saving faith is of another moral species than all other faith, and cannot be had without a supernatural work of the spirit, even a new creation; Qu. Whether it be not cruelty in me to comply with that mans desires that would have Baptism or the Lords Supper, without making a profession of saving faith, or giving any sign of it himself, and would engage himself to believe savingly the next minute, though he do not now, when I know before hand that he is most likely within one minute to break that engagement; and so within a minute, even before he stir out of the room to become a perjured or treacherous man, that hath plunged himself into deeper misery, and subscribed to the justness of his condemnation? Were it not more wisdom and mercy to stay (as was aforesaid) one hour longer, or a day, and try whether he will believe savingly before hand, rather than engage him to do it the next hour, who doth not so much as pretend to any Ability to perform his own promise, nor can shew any promise from God that he will give him that Ability; either Absolute, or Conditional.

And thus I sh…uld have distmist Mr. Blake and his dispute, but that having toucht on this last testimony, it mindeth me to clear my self from some imputations of self-contradiction which Mr. Blake chargeth upon me; And I shall briefly try whether ever I pleaded his cause, or have put my weapons into his hand to defend it with.

Mr. Blakes Charge of self-contradiction examined, and found groundless and abusive.

The first pretended Self-contradiction which I observe (by intimation at least) charged on me by Mr. Blake, is pag. 114. My words first cited defend a Conditional Covenant made to the non-Elect; and I say that this may be said to be sealed to some of them; that is, those that hypocritically professing true fath, claim and receive the Sacrament.

Well! And what have I said against this? Why this, [If men be taught once that it is a faith short of justifying and saving faith, which admitteth men to baptism, as having true right in foro Dei, it will make foul work in the Church.] But where the contradictions? Or what was it, I wonder, that occasioned the jealousie of it? He that cannot, or is resolved he will not see any difference, 1. between a Reprobates claiming that which he hath no proper right to claim, and a mans claiming that which he hath right to claim: 2. and between sealing to a meer conditional promise, where the condition is not performed, (and sealing to a conditional promise, where the condition is performed or professed so to be) as that there is an actual or absolute obligation on the Promiser. 3. and between that sealing which is the end of the Sacrament, and that sealing which is notoriously deficient through the incapacity of the subject; contrary to the appointed end and use of that Ordinance: 4. And between the profession of a saving faith, and the profession of another kind of faith: I say he that can or will see no difference between these, no nor any two of these, let him account me and call me a self-contradicter, and spare not; And I shall answer him when I have nothing else to do.

Another Confutation that I am supposed to give my self, is cited by him. p. 148. thus [No Minister can groundedly administer the Sacraments to any man but himself, because he can be certain of no mans justification, being not certain of the sincerity of their faith. And if he should adventure upon probabilities or charitable conjectures, then should he be guilty of profaning the Ordinance, and every time he mistaketh, he should set the Seal of God to a lye.] I confess there is nothing of mine that can be so plausibly objected to me as a Contradiction to the present assertion, as these last words: but yet there is no just ground for that objection, if I be rightly understood. These words are plainly bent against their opinion that make Election or saving Grace to be the Title to Sacraments which the Church must judge of, and that not by the Profession of the Claimer, but as distrusting his word upon other evidences of Grace, as discoveries of the time and manner of Conversion, or the practise of those Duties wherein a stricter profession is manifested, or the like. The men that I oppose hold these Assertions. 1. We must give the Sacrament to none but the godly in sincerity. 2. We must not believe a mans Verbal Profession, though not contradicted. 3. But we must require the visible proofs of his godliness. 4. At least such as make it probable to us that he is godly. To these men I answer, 1. That it is false that we must give the Sacraments to none but the truly godly: though its true that none else should require them. 2. That we must give them to those that profess saving faith, though they have it not: For it is the Foundation of all humane Converse that we give credit to mens words, when we have no just cause to dis-credit them, especially in matters out of our reach and within theirs, such as are the secrets of their own hearts: We must therefore take their Profession, unless it be contradicted by such palpable Evidences as Nullifieth it or maketh it invalid. 3. That we have no other grounds to proceed on but this: and that on their grounds, they must profane Gods Ordinance every time they mistake in the judgement of Charity, and apply it to ungodly men: But not so on ours, who must apply it to Professors. And therefore they have no warrant to make any further scrutiny into the sincerity of a mans grace, as sine qua non to their administration of the Sacrament; seeing that a Verbal profession not evidently contradicted and invalidated by words or life, is the means of discovery by which we must be satisfied. But yet I never dreamed that we must not require profession it self of saving faith, and that as a probable sign of the thing professed, but that we must look after another kind of faith.

And if Mr. Blake will not take up with bare profession of his dogmatical faith, he will oft profane the Ordinance too. For he knoweth not when it is in sincerity in any man. And we know by their Ignorance that multitudes are without it.

†This is the passage M^r. Humphrey citeth, which I d…sire may be rightly understood.He addeth my Confession, [That the Ignorance of this point hindered me long from administring the Lords Supper.] But he tels not what point it was. Not that the ungodly might lawfully and rightfully claim it; nor that I might lawfully give it to the professedly ungodly, or to any that profess not saving faith; it was no such point. But that the Sacrament sealed not as from God, that [This or that man is a Believer] or [that he is actually pardoned] but only sealeth the conditional promise with such application to the person as is first to be made by his own Receiving; and therefore if there be an error and falshood, it is committed only by himself, and the Minister is not guilty, nor the Ordinance wholly in vain. And what's this to the advantage of Mr. Blake's Cause? Yet he addeth [And I confess as ingeniously, that if he can work me to this opinion, I am resolved for present to baptize no Infant, as being unable to know the Parents faith to justification.] Answ. 1. But if you be brought to my opinion, this Resolution will be changed. 2. Are you resolved never to baptize more on the grounds that the Church of Christ hath alwayes baptized on? 3. I here propound to you and the world the Reasons of my opinion. And then I shall leave to the judgement of wiser men then my self whether your rejection of this opinion be a greater disgrace to it or to you. 4. What if you cannot know the Parents justifying faith? Will it follow that you may not know a Profession of it? 5. You would do the world a curtesie to tell them, by what means you are more certain of the sincerity of a Dogmatical Faith, than we can be of a Justifying Faith? Or will you upon consideration resolve yet never to baptize any more, not administer the Lords Supper, because you can never be certain that your Receivers have a Dogmatical Faith?

The next place where I am cited against my self, is pag. 150. because I speak of Saints that shall not be saved. Answ. And so I do still. But yet I still say that Analogum per se positum stat pro famosiore significato. And therefore the words [Saints, Believers, &c.] must ordinarily be understood of such as are justified, where there is no limitation, or special reason to the contrary.

The next place where I observe my self cited against my self, is, p. 158. Because I maintain that it is an Error in Mr. Tombes to say [That the Covenant whereof baptism is the Seal, is only the the absolute covenant, made only to the Elect: Therefore Mr. Blake infers [And if men in the state of nature be in that covenant that baptism sealeth, viz. the conditional Covenant; then men in the state of nature and short of justifying faith, have right to baptism.] To which I reply; 1. I have shewed you at large how far men unsanctified are or are not in covenant with God; and in what sense they have or have not right to baptism: And yet must we still use the undistinguished terms, as if I simply denyed without distinction? Yea, before you confess that you tell it abroad in your discourse, that I say none have right to baptism but they that have saving faith, and that you can hardly gain credit to your words. The way to gain credit were to speak truer, and specially in your discourse of other men behind their backs. A Right by any promise or mortal grant from God to them, I denied: but I affirmed Hypocrites to be the rightfull objects of the Ministers Act, or that we may lawfully give it them, and that thus far they have such an (improper) right. And yet still you would make me believe that I simply deny them right. 2. Your Consequence here is wholly groundless. It is one thing to say as I do [That the conditional covenant is made to the non-Elect] And another thing to say as you term it [that they are in the covenant] For that word is very ambiguous. If your consequence be good from my Assertion, then you may as well prove that Turks, Jews, and Heathen may have the Sacraments given them. For I affirm that the conditional Covenant is made to them. 3. The thing that I maintain against Mr. Tombes is,I have in my Apology desired Mr. Tombs thus to understand me. that the Sacrament sealeth not only the absolute Promise to the Elect; but the conditional Promise; and this in two sorts; 1. To true Believers who perform the condition, God sealeth effectually obliging himself Actually and confirming their faith. 2. The same conditional promise he sealeth to intruding Hypocrites, but not so as to oblige himself to them, but conditionally still as the promise it self doth: Because the conditional promise giveth not actual right, or enduceth not on the Promiser an actual obligation till the condition be performed; which is with true believers and no others. I desire both Mr. Tombes and you to know my meaning when I so plainly express it, before you trouble your selves and others in contradicting it.

Another supposed Contradiction is pag. 159. recited. He argued [That faith on which Simon Magus was baptized, is that which admitteth to Baptism. But Simons faith fell short of saving and justifying.] To this Mr. Blake sa…th I give a sudden answer, viz. [concedo totum, sed de sideratur conclusio] And he adds [He is certainly much to seek both in syllogism and common reason, that could not infer, and could not know that I left the Reader to infer that [therefore; A Faith that is short of justifying entitles to baptism] and so I have the whole in question yielded, and that which was once said would make foul work in the Church if granted] To this I reply. 1. I shall not presume to say that you are much to seek either in Syllogism or common reason. …ut I think it meet to say that I pity the world, and especially hasty inconsiderate Readers that must be troubled and abused by their writtings that understand not what they speak to. I pray peruse your Arment again, and see whether any more will follow than this [Therefore a faith short of saving or justifying admitteth to baptism.] And this I granted, taking Simons faith to be an assent conjunct with a profession of saving faith (as most Interpreters do that I have seen; expounding [he believed] by [be professed to believe, and had some conv…ction.]) But was the word [entitled] in your Argument? And might I not well say desideratur conclusio? The question which you would have concluded was that which now you conclude [It entitleth to Baptism] And then there is more in your Conclusion than in your Premisses. Admitting is not Entitling. I granted you oft before that we may Admit an Hypocrite (yea a stark Infidel) if professing true faith, he require the Sacrament: But I denyed that in strict or proper sense they had Title to it, or might demand it. I may justly and necessarily give, if required, what another unjustly requireth; yet upon this gross oversight of my obvious sense, Mr. Blake goes away as with a full concession of his Cause: And no doubt in some mens eyes hath carried it.

His two Arguments against me from my own words, p. 166. I have answered before.

The next touch of this nature I find pag. 167. [Profession being a good step in the way to sincerity, which a man would think Mr. Baxter would not dislike, who so far speaks the mind of Christ towards men, that if they will come but only to a visible Profession, he will not deny them admittance there, because they intend to go no further, but will let them come as near as they will.] Repl. And so I confidently say still: And what's this to your Cause at all?

The next that I observe are cited, pag. 184. and 186. In the latter, 188. he reciteth a passage of mine in the Saints Rest, where I say that [the meer sober-professing to repent and believe in Christ, is a sufficient Evidence of their Interest to Church-membership, (coram Ecclesiâ) and admittance thereto by Baptism.]

Upon which Mr. Blake assumeth [What have I spoke more than here is said? and did I ever speak with more and higher Confidence? I say, that a faith which is short of justifying gives title to Baptism:] And he saith, [such gives sufficient Interest to Church-membership, and consequently admittance to Baptism.] Repl. I must needs say, that it is to be lamented that Passion or Inconsiderateness should carry you to such evident untruths. Did ever I say that [such] a faith gives evidence? Did I there once mention such a faith? Did I not expresly say, [A sober Professing to repent and believe in Christ.] And did you not set these words before your Readers eyes? And yet will you in the next words perswade him that I talk of a faith short of justifying? Did you think men would take no heed what they read? It is the Profession of true faith and Repentance that I spake of, and not your faith that is short of it, which came not into my thoughts. This dealing is not like to edifie; though with some it may be effectual to mislead.

Yet upon this abuse you ground a triumph, adding [So that if my doctrine herein be loose, the Reader will hardly find his to be fast: and it hears not well to play fast and loose.] It was loose ground that these words were built on.

Pag. 184. Another Confutation of my self is thus expressed, [I desire Mr. Baxter to tell us how he hath mended the matter, and provided for the honor and lustre of the Christian Name, or made up at all, the gap of which he speaks. He sayes the Church is bound to baptize as largely, as I say men have Right to Baptism.] Repl. Dear Brother, it is not well that your pages should contain so many such untruths. I would we had never medled with controversie, if it cannot be managed without such guilt. You say that a Dogmatical faith entitles to Baptism. I say we ought not to Baptize men without the Profession of a saving faith. Is this the same with yours, or as large? Is it all one to baptize them that will profess that they are willing to have Christ as he is offered in the Gospel, and them that will profess no such willingness at all? Why do you expect that your Readers should believe your so frequent and evident mis-reports? Your next words also are untrue, that I [refuse none that you receive] if you did practise according to your doctrine; and that where [you say they have Right, I say we are bound to baptize them without Right.] A double untruth. First, It is not the same persons that we speak of. Secondly, I distinguished of Right, and told you, that if you will call that Right to another, which results from the command to me to baptize him if he demand it, such Right he hath. You next add [How will this make Christianity look with any better face? how much will Worcester-shire Congregations where this is received exceed other Congregations where unanimously it is denyed?] Repl. Divers of your flings at the Worcester-shire Congregations might have been spared, without the least dishonor to your prudence, justice, charity, or piety. If you have a mind to be the Accuser of any Churches of Christ, you should descend to particulars, and deal with such people and in such cases that you know, and not print untruths of such Congregations, which the Countrey knoweth to be such, as you have done, pag. 142, 143. upon the credit of your false reporters. If I have deserved such dealing from you the Christian Assemblies of Worcestershire have not. Restrain your indignation to me, and abuse not your Brethren that meddle not with you.

And what is it that is denyed unanimously by other Congregations? Surely not the necessity of professing a faith thats more than Dogmatical; at least I know no such Congregations, and I hope I shall never know such; For all your frequent and confident intimations that yours is the common opinion of Divines, and mine is singular: If paper could blush, abundance of such passages would confute themselves, and prevent the delusion of your credulous reader, who will believe you to save the labor of a tryal.

Pag. 185. The words of mine that are cited as against my self are these [Vocation which is effectual only to bring men to an outward profession of faith, is larger then Election, and makes men such whom we are bound to baptize.] true: How unhappy am I, that must contradict my opinion in the very words which contain it! But still will you perswade men, that an outward professing of true saving faith is all one with another kind of faith (no man I think knows what) which you are busily promoting to be the Title to Sacraments?

I shall not stand to search Mr. Blake's book for more of my self-contradictions, or trouble the Reader with a further vindication: For in thus much he may see the face of the rest, and discern the judiciousness and equity of the Charge.

But as Mr. Blake dealeth by me, so doth he by the Authors whom he alledgeth for his opinions, as pag. 152.153, 154, 155. and elswhere: He sticks not to cite them as owning his cause, who in the very words recited by him, do condemn it. For in those words they make the Church as visible to consist of professors as distinct from true believers, and know no members but true Christians and Hypocrites (who therefore pretend to that Faith which they have not: or else how are they Hypocrites?) And whats this to Mr. Blake's new visible members that profess only some other kind of faith? or how will this warrant his new kind of Baptism, which must be administred upon the Profession of another sort of Faith?

The Lord illuminate us, and pardon all the wrong we have done to his Church and Truth, through our darkness and self-conceitedness.

Right to Sacraments, Disputation 2 · Answer 20

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