Right to Sacraments, Disputation 2 (1 of 4)

Right to Sacraments · Disputation 2 (1 of 4)

p. 41The second Disputation. Quest. Whether Ministers must or may Baptize the Children of those that Profess not saving faith, upon the Profession of any other faith that comes short of it?

IT may seem strange that after 1625. years use of Christian Baptism, the Ministers of the Gospel should be yet unresolved to whom it doth belong; yet so it is. And I observe that it is a Question that they are now very solicitous about. And I cannot blame them; it being not only about a matter of Divine appointment: but a practical of such concernment to the Church. I shall upon this present occasion, give you my thoughts of it, as briefly as I can; which contain nothing that I know of which is new or singular, but the Explication and Vindication of the commonly received truth.

We here suppose that Baptism is still a needfull Ordinance of Christ, and that Infants are to be Baptized, and that Ministers are the persons that should Baptize them: so that it is none of our work at this time either to defend the Ordinance it self against the Seekers, nor the subjects [as to their age] against the Anabaptists: nor the Agents against the Papists or others. Nor are we now to enquire who are those Ministers that are authorized hereto, or what is necessary to their calling and authority. But supposing these matters already determined, our present business p. 42is to enquire what that faith is that qualifieth persons to be the just subjects of Baptism, or to be such, whose Children may receive it upon the account of their faith or Profession? I shall not needlesly spend time in seeking to make plain those terms that are already as plain as I can make them.

1. What Professing is, I have shewed in another Determination of the like nature, and I think all understand that it is as much as palam vel publicè fateor.

2. By [Faith] we mean not the Object of faith, the doctrine believed only or primarily, but the persons own Belief of the doctrine, and reception o… Christ.

3. By [saving] faith, we mean not to intimate that any faith of its own nature can procure our salvation: nor that it doth of its own nature (in specie) as the nearest reason, justifie a sinner, nor is any way a proper efficient cause, natural, or political, instrumental, or meritorious, or any other, of a sinners justification, but that it is that which the Donor of Christ and Life, hath made the condition of our participation of his free-Gift, and so doth morally qualifie the subject to be an apt recipient.

4. Because there are many other Competitors: we comprehend them all under the next words [upon the Profession of any other faith that comes short of it].

5. We enquire whether we either [must] or [may] Baptize such, and suppose that the [licet] and the [oportet] do here go together, so that what we may do, we must do, supposing our own call: as no doubt what we must do, we may do.

But yet that I be not mistaken (which is a danger not easily escaped when I have done the best I can to be understood) I shall further tell you what I mean by saving faith, that is, what I take it to be. 2. What I mean by profession, and what I take that to be. 3. What are those other sorts that stand up in Competition with this, as a sufficient qualification. 4. And then I shall adjoyn some necessary distinctions. 5. And so lay down my thoughts in some propositions. 6. And then prove that which determineth the question. 7. And lastly I shall answer the Arguments that are brought against it, and for the contrary Claim.

p. 43And note through the whole, that if I do at any time call this profession a Ttile, it is in compliance with other mens language, it being my own sence, that neither the …aith nor the profession is properly a Title, which is fundamentum juris, and so an efficient cause, but only a condition of a Title. 2. That if I say it [giveth] Right or Title, I mean not efficiently, as if we could give a Right to our selves, but only that it is the condition which performed by us, doth morally qualifie us to receive it as freely given.

1. By saving Faith, I mean, an unfeigned Belief of the truth of the Gospel, with an unfeigned acceptance of Christ, who is there of…ered to be our sufficient and only Saviour, from the guilt of sin by his blood and merits, and from the power of it by his spirit also, and to bring us to glory in the fruition of God. Or it is a sinners assent to the truth of the Gospel in the essentials, and a sincere consent that God be immediately our only God, and Christ our only Saviour, and the Holy Ghost our only Sanctifier, and we his people in these Relations. I say immediately, that is, at present because if it be only a consent to be such hereafter, it is not saving. Or as the Assembly say, it is the embracing of Jesus Christ freely offered to us in the Gospel; Or it is a saving grace, whereby we receive and rest upon Jesus Christ alone for salvation, as he is offered to us in the Gospel. It is in those respects that are essential to the Office o the Redeemer and Saviour.

2. By Profession I mean in the proper sense that which hath something present for its Object or subject professed; and difference it from a Promise which is onelyonly of something future For it is a present Assent and consent that is to be professed though withal the object of this professed consent must be both the present and future relation to Christ; viz, that he be our Saviour and we his saved people from this time forth and for ever. So that a certain Promise de futuro (in the strength of grace) may be said to be made, in that a man must profess his consent both de presente et de futuro. But still though it be to a future Relation to Christ as well as a presen…, yet is it ever to a preesent as well as a future: It is a present consent, that Christ be presently p. 44my only Saviour, or a present acceptance of him to be presently my only Saviour that I must Profess.

Note also that it is not a Profession that this faith of mine is indeed sincere justifying or saving faith, that I speak of: but it is a Profession of such a faith as indeed is justifying: For many a thousand Profess that faith which is justifying, and yet know it not to be justifying while they Profess it, nor know not that they do with a saving sincerity believe. Not one Godly person I think of ten thousand, would deny consent that Christ shall be presently their Saviour, and yet most of them know not that this consent is saving. If you ask them, [Are you heartily willing to have Christ to save you both from the guilt and reign of sin, and to glorifie you?] and they will say yea withal their hearts? or at least, [yea, if I know my own heart.] And yet at the same time may doubt whether they be true believers. But as it is the having of saving faith that is necessary to salvation, and not the knowledge that we have it; so a man may Profess that faith which is saving, and yet not Profess that he knows it to be saving: and it is not the latter, but the former that the Minister must expect from people in Baptism.

3. We are next to consider, what are the Competitors which we now exclude? There are divers qualifications that are pleadded as necessary to those that must be Baptized: and our question is, which of all these is it indeed that may warrant a claim, or warrant our Practice? 1. The condition that some require in all that must be baptized, is Assurance or firm perswasion that they are true Believers, or have their sins pardoned by Christ, by his promise, which they now come to have sealed. 2. Another condition pretended as necessary is not such Assurance it self, because we know it not, but a Profession of such Assurance to the Chu…ch. These are both so groundlesly pleaded, and by so few (that are neer us) that I think it not meet to trouble you with them any more.

3. A condition pretended to be necessary, is, A true Justifying faith. This also is a mistake: but yet how far it is necessary to a true Right, I shall open anon; none of these three are meant by us in the question: for these are not short of saving faith, though we exclude the necessity of these, as is said.

p. 454. Another qualification pleaded necessary and sufficient to the ends expressed in the question, is, [A Profession of a saving Faith] which is it that we are to defend.

5. A fifth claim is laid upon the pretended sufficiency of a Faith short of Justifying. But you will perhaps say, what faith is that? Those words tell us what Faith it is not, viz. It is not justifying faith, but they tel us not what faith …t is.] To which I must say, I know not my self, nor can I learn of all the writings of those that go that way, so perplexed and confounded, or uncertain are they, saying sometime one thing, and sometime another. But I shall have a fitter opportunity to enquire further into their mind or words anon.

6. Another claim is laid upon the pretended sufficiency of the Profession of a faith short of that by which we are ju…ified. I say, the Profession as distinct from that faith it self, which the former claim made mention of. Some other there are, that yet go lower, and think we may Baptize any that consent to be Baptized, though they profess no faith at all, nor their Parents, nor pro-Parents neither. And there have been so some foolish as to think that it is a work of charity to catch them and Bap…ize them, whether they will or not. But it is not our present business to deal with these.

The great adversary that we have here to deal with, is the Papists: And I shall in few words shew you part of their doctrine which we are now to oppose.

Their great Fundamental error on which they build their tottering Babel and tyrannical usurpation, is this: that the Catholike …hurch is one Political society, united in one visible head, and governed by those that hold their power from him, or at least are ruled by him, and are conjoyned under these overseers in one Profession of faith and use of Sacraments. Bellarmines words are these (De Eccles. lib. 3.) Nostra autem sententia est ecclesiam unam tantum esse, non duas; et illam unam et veram esse coetum hominum ejusdem Christianae fidei Professione, et eorundem sacramentorum communione colligatum, sub regimine legitimorum Pastorum, ao praecipue unius Christi in terris vicarii, Romani Pontificis. And he addeth afterward [Hoc interest inter sententiam nostram et alias omnes, quod omnes aliae requirunt internas virtutes ad constituendum aliquem in ecclesia, et propterea p. 46ecclesiam veram invisibilem faciunt: nos autem et credimus in ecclesia inv…niri omnes virtutes, fidem, spem, charitatem, et caeteras: tamen ut aliquis aliquo modo dicipossit pars verae ecclesiae, de qua scripturae loquuntur, non putamus requiri ullam internam virtutem, sed tantum externam professionem fidei et sacramentorū communionem, quae sensu ipso percipitur. Ecclesia enim est coetus hominum ita visibilis, palpabilis, ut est coetus populi Romani, vel Regnum Galliae, aut respublica Venetorum.] Yet other Papists be not so strict with us, but that they will distinguish between the professing Church and the true believing Church. And Bellarmine in the next words citeth a passage as Austins, which he commendeth; which maketh Faith, Hope and Charity to be the soul of the Church; and the external profession of faith and use of sacraments to be the Body of it; and some persons to be in it in one respect only, some in the other only, and some in both. They confess indeed that of duty, men should be found Believers at the first; but ordinarily they say, that is not to be expected and therefore they are first to be entered into the Church (this visible Church) by Baptism, that this may be a means to bring them higher: and by this entrance they are put under right guides, and into the true body, and so are fed with true ordinances, yea, with Christs body and blood; and so are in the way to a true spiritual state. The terms on which they must be admitted they say, into this Political Church (which is not the holiest of all) is a Profession of faith, and a consent to be a member of the society, and to be under those Pastors, and use those ordinances in order to further growth: so that these they suppose to have a true faith, and to be such as have right to this Church state; but yet to be but in the way to a special saving faith. for theirs is but fides informis, or meer faith, which is onelyonly Assent (say they) joyned with the foresaid consent to live in a Church state: but when Love is added, then it is fides charitate formata; and then they are become of the true spiritual society, and have part in the soul as well as in the body of the Church, so that though they desire fidem formatam in all, yet it is not to be expected that so much as a Profession of it be exacted of those that enter into the first order by Baptism; but when they enter into a retired monastical life, then it must be expected; p. 47and it is found in all that are fully justified. For, say they, Baptism which entreth men into the visible Church, doth put away their original sin, and justifie them (that is, change them) in tantum, viz. from Heathenism, or infidelity, if they lay in it before; but it doth not justifie them from their more spiritual latent sins, such as lie in the heart, and keep out the power of Grace, but it is the work of special Grace (which is given upon the good use of their Church state and Ordinances) that doth this by giving them fidem formatam, with charity and hope. Among all this there is some truth and some error: we confess that the Church is one Political society or Republ…ck; but not headed by men, but only by Christ, the several particular Churches being as so many distinct corporations that all make up this one Republick; and are conjoyned internally by faith, love and obedience to the same Lord and laws, and externally by the use of the same confession, worship. &c. and holding correspondency and brotherly communion as far as occasion and natural capacity shall enable them: but not united in one visible frame of policy, so as to be under the same Governors, some as subordinate, and one person or a General council being the supream. No more then all the schools in England or in the world must have such a Political constitution, and Government by combinations of schoolmasters. We confess also that the Church is but one as well as they, & that they are to make the same profession and use the same worship, in regard of which they are called visible members, and the Church a visible Church; as by reason of their faith and the spirit within them, it is called invisible: as if we should distinguish a man into visible and invisible in respect to his body and soul; which make not two men: we confess also that there is an ineffectual faith of assent that goeth without a hearty consent: and that many are to be admitted by us into the visible Church by Baptism (by solemnization) upon a bare Profession, who have not faith either of one sort or other. And we confess that such as so remain in the Church, do live under those benefits and means which have a special tendence to their true conversion. But yet we very much d…ffer in this. The Papists make the Primary sense of the word Church, to be of the visible Church as the samosius significatum, and therefore they say p. 48that to be entred by Baptism, 1. Into a Profession of assent, 2. Into communion in Ordinances, and 3. Under one and the same Government, or external policy, is all that is requisite to make a Church-member. But we say that the first and famosius significatum is the whole multitude of true Believers that have the spirit of God, and his saving Grace; and that it is one and the same Church that is called first mystical, as being called out of the world to Christ by true faith: and then visible, because of their Profession of that same faith: and therefore if any Profess that faith who are without it, these are members but secundum quid, or equivocally, as the hair and the nails are members of the body, which indeed are no members in the proper and first sense: or as a wooden leg is a member, or as a body without a soul is a man: or as the peas or chaff and straw are corn: The body may be said to be part of the man, when it is animated: but a corps or body that never was animated is not properly a part: the straw and chaff are called part of the corn-field (though indeed but appurtenances to the corn) but if there were no corn, they should have no such title, and when they are separable they shall lose it. Moreover, tis not a Profession of the same faith that the Papists and we maintain to be necessary to Church entrance. For they require as necessary, only a Profession of the Dogmatical or Historical faith of Assent aforesaid, with a consent to subjection and use of Ordinances: But we require a Profession of that faith which hath the promise of pardon and salvation: They take their Church-entrance to be a step towards saving conversion, and formed faith: we take it quoad primam intention…m Christi ordinantis, to be an entrance among the number of the converted true Believers: and that it is accidental through their failing and hypocrisie, that any ungodly are in the Church and so enjoy it's external priviledges: and that if we could know them to be such, they should not be there, it being the work of the Gathering Ministry to bring men to true faith and repentance, and of the Edifying perfecting ministry to build them up and bring them on. And the Papists themselves having received by Tradition a form of words to be used in Baptism which are sounder then their doctrine, and which in the true sence do hold forth all that we say, are put to their shifts p. 49by palpable mis-interpretation to deprave their own form. They do themselves require of the Baptized a Profession that he believe in the Father, Son, and Holy Ghost: and when we prove that this is justifying faith and that to [believe in] doth signifie Affiance; the Papists say it is but a naked Assent or Historical faith: and when themselves require the …aptized to …enounce the Devil, the world and the flesh, they say that this sign…fieth no more but that at present they profess so far to renou…ce them as to enter into the visible Church, as the way to a future saving ab…enunciation. And when themselves do dedicate the person to Christ, they say it is but directly to his Church (that is, to leave the world of Infidels, and be numbred with the visible Church) as the means to a saving sanctification. And these notions they have filed and formed more exactly of late than heretofore, to make the snare more apt to catch the simple; still magnifying to the uttermost the visible Church-state as the only way to a state of justification and salvation. But yet as our Divines have observed against him, Bellarmine himself, when he hath superficially pleaded his own cause, doth frequently, in the pleading it, let fall such words at unawares that do destroy it, and grant what we say. As lib, 3. de Eccles. cap. 10. he saith [Verissime etiam dici potuisse ecclesiam fidelium, id est, eorum qui veram fidem habent in corde, unam esse: ecclesia enim praecipuè & ex intentione sideles tantum colligit; cum autem adm…scentur aliqui ficti, & qui vere non credunt, id accidit praeter intentionem ecclesiae. Si enim eos nôsse posset, nunquam admitteret, aut casu admissos continuò excluderet.] yet I confess it is but his nudus ascensus or fides informis that he seemeth here too mean. I pray you read over especially his 9. Chap. ibid. There (pag. 227) he answereth one of our Objections thus [Ad ultimum dico, malos non esse membra viva Corporis Christi; & hoc significari illis scripturis. Ad id quod addebatur igitur sunt aequivocè membra &c.] a multis solet concedi, malos non esse membra vera, nec simpliciter corporis ecclesiae sed tantum secundum quid & aequivocè. Ita Johan. Turrecremata, l. 1.57. ubi id probat ex Alex. de Ales, Hugone, & D. Thoma: idem etiam docent Petrus à Soto, Melchior Canus, & alii…qui tamen etsi dicant malos non esse mēbra vera, dicūt nihilominus verè esse in eeclesia, sive in corpore ecclesiae, & esse simpliciter sideles sen Christianos: neque enim solae mēbra sunt in corpore p. 50sed etiam humores, dentes, pili, & alia quae non sunt membra. Ne que sideles aut Christiani dicuntur tales à charitate, sed à side sive ù fidei profes…ione.] It appeareth then that the Papists are put of late to refine this fundamental doctrine of theirs, from the soundness that it formerly had among themselves and to fit it more to their own turns. And I blame them not, because their whole kingdom lyeth on it; and would be subverted utterly, if the foresaid exposition hold (which is so much like to ours.) Its a cutting objection which turned Bellarmine out of his rode. [At si ita est, sequitur pontificem malum non esse c…put ecclesiae; & alios episcopos, si m…li sunt, non esse capita suarum ecclesiarum: Caput enim non est humor, aut pilus, sed membrum & quidem praecipuum.] This put him on distinguishing: and yet at last he could bring it but to this, [Dico episcopum malum, presbyterum malum, Doctorem malum, esse mēbra mortua, & perinde non vera corporis Christi, quantū attinet ad rationem mēbri, ut est pars quaedam vivi corporis, tamen esse verissima membra in ratione instrumenti, id est, pap…m & episcopos esse vera capita, &c. & ratio est, quia membra viva constituuntur per charitatē; qua imp…i carent: at instrumenta operativa constituuntur per potestatem sive ordinis sive jurisdictionis.] And what is this more then the wooden leg, or silver teeth, which our Divines compare them to? But the new Papists, since Bellarmine, do see a necessity of a further distinguishing the Church as a visible political society, from the Church as truly sanctified: But that which we and all the ancients do make to be but the Profession distinct from the thing professed, the body distinct from the soul; the chaff distinct from the wheat; the shell distinct from the kernel; they make to be as the lower order which is the way to a higher, as the Alphabet or lower Rudiments, which are the way to Grammar; as an apprentiship to a trade; I mean as a state of preparation, to a state of infallible salvation. And because it favoureth their main design, they seem to draw near to the same conceit which they were wont falsly to fasten on the Protestants, viz. that there are two …hurches, one Political and visible, the other regenerate & Invisible. And Bellarmine confesseth that some of them were of this mind in his time. And all this stir is, that they may advance their visible Church in the estimation of men, & thereby the more easily keep the rule in their own hands, p. 51and exalt themselves above Scripture, and draw as many as may be into their society: and therefore they drive the poor ignorant Americans by hundreds to be baptized, as we drive our beasts to watering, or our sheep to be washed; and in stead of staying till they make Profession of a saving faith with any seeming seriousness, they make Baptism an entrance into the state of the Catechumeni, which was wont to be the passage thence into the state of Christians: that per fas aut nefas they may engage people to themselves under pretence of engaging them to Christ; therefore it is that they so over extoll the visible Political state of the Church, as Dr. Prideaux saith, Lect. de visibil. eccles. pag. 128. [Experti demum perciperunt, externam ecclesiae pompam, & speciosos titulos apud instabiles, plus lucrari, quam non lectam, vel saltem non intellectam scripturae foreign. Hinc ecclesiam ad ravint us que crepant Catholicam; quam admissam, statim restringunt ad Romae synagogam, suco quidem veteratorio, sed conspicuo satis, & ridiculo, ut ex conficta ecclesia formeiur doctrina, & non ex veritate doctrinae reformetur & firmetur ecclesia]

The chief adversaries therefore we have here to deal with, are the Papists, who over-magnifie the visible face of the Church, & make the faith of men unjustified, to be true faith, though not formatacharitate, and make Hypocrites, and and wicked Professors, to be truly and properly fideles and members of the Church, whom the Protestants affirm to be but secundum quid, materially, analogically, yea equivocally called members or fideles; and therefore they make Baptism to be an appointed means to admit men into this visible Political Church, as into the ordinary way and passage to the state of saving grace, or justification; but not ordinarily into the present possession of it: And therefore in conformity to all this they maintain that we must admit persons to Baptism, upon the bare Profession of faith, that is, Assent, with consent to be under the Government of the Church and the use of ordinances in order to be a better state. For saith Bellarmine, it is not Charity but Faith which makes a Christian: which our divines admit as true in our sense of the word Faith which includeth the will, and is proper to the truly regenerate; but they deny it in his sense of it, who maketh faith to be the only Assent of the intellect. Against this adversary p. 52therefore I shall principally bend the force of my Arguments, though to my great trouble, I must be forced to deal also with a Reverend Brother of our own; especially in answering his many fallacious arguments which he hath lately heaped up for that part which I must oppose.

4. Before I can positively answer the question in hand, I must premise these few necessary Distinctions. 1. We must distinguish between a Profession of faith according to the Ministers sense of the words; and a Profession according to the speakers sense. 2. Between the Children of those that profess not saving faith, as theirs, and claiming Baptism on the account of some lower Profession; and the same Children as owned by some other that do profess saving faith. 3. Between the unlawfulness of Baptizing, and the Nullity of the Baptism. Those distinctions that are necessary for the answering of the objections, will come in their places. Upon these few I answer the question negatively, explained in the following Propositions.

1. It is not a Profession of saving Faith in the real intention of the Professor that we affi…m necessary; but in the Apprehension of the Minister judging of the words according to their common use and acception: For we know not the heart of the Professor, and therefore know not certainly whether he intend those words as a Profession or not. I do not mean, whether he be sincere in his Profession, and intend the thing Professed▪ for thats no part of the Profession it self: but I mean whether he use the words which he speaks in the sense which they seem to us to import, and which they are used in by those that best understand their common signification. For example: a Papist presenteth a Child to be Baptized, Professing to believe in God the Father, Son and Holy Ghost: I know that these words according to the Scripture use of them▪ signifie a true saving fa…th; but I am not sure whether the speaker do understand any more by them then a lower faith of meer Assent. If I knew he meant no more, I would require him to express a saving faith, before I would Baptize his Child, on his account: but if I know it not, nor have just reason to question it, I must take the words as they are commonly used, and seem to be intended by him and so if it appear to me to be a Profession of saving faith, though p. 53I err and my errour be innocent, it is my duty to Baptize the Child. I have known a man of eighty years of age that took God the Son, to be the sun in the firmament: If, before I had understood him, this man had professed to believe in God the Father, Son and Holy Ghost, and presented his child to baptism with this profession (and I had no ground before to suspect his error, or to examine him about his faith) it had been my duty to baptize his child. For though in the intended sense of the speaker, here was not so much as the Profession of an Historical faith, much less of a saving faith, yet I know not his heart, and the common use of those words as to another signification than he intended; and therefore I was Innocent in being deceived.

2. I meddle not here with the claim that is laid upon the account of the Ancestors, Adopters, or undertakers that profess saving faith; but only with the claim laid on the account of Parents, or any others that profess not saving faith.

3. When I assert the unlawfulness, I do not intend thereby to assert the Nullity of all such baptism, when performed, though unlawfully: For though it may be Null or vain as to the special uses and benefits, yet it followeth not that therefore it is Null as to the true form and being of the Externall Ordinance; nor that this is to be re-iterated. And with these explications I affirm that Ministers may not Baptize the children of those that Profess not saving faith, upon the Profession of any other faith that comes short of it. And here you must remember that our question supposeth the determination of the controversie [whether the same faith that is necessary in the aged themselves if they were to be baptized, be necessary to their childrens baptism on their account] For it seems strange to me, that any should imagine that a lower belief in the Parent will help his child to a Title, than that which is necessary to his own baptism. But if any will insist on such a conceit, because we will not now make more controversies, then that in hand, let such all along suppose our dispute to be about the aged themselves, whether we might baptize the aged upon the Profession of any faith short of saving. And I thus prove the contrary.

Argum. 1. If we must not baptize any who profess not true Repentance, then must we not baptize any that profess not p. 54saving faith. But the Antecedent is true (speaking of the Adult. Concerning whom as the more noble subject we shall carry on the Argumentation for brevity: still implying the l…ke necessity of their professing saving faith, for their childrens baptism as for their own) therefore &c.

The Consequence of the Major, I prove thus. 1. True repentance and saving faith are inseparable; therefore if one be of necessity, so is the other, and the profession of true Repentance cannot be separated from the profession of saving faith; therefore if one be necessary, so is the other. Some learned Divines take repentance and faith to be all one; some take repentance to be part of faith: but all take it to be as inseparable from it. It were easie by describing the requisite Professions of both to shew that they are so interwoven, that no man can profess the one w…thout the other: but I think it is needless, because few will deny it. By Repentance here I mean that true Evangelical Repentance which is a special grace of God accompanying salvation; and not any common preparatory Repentance.

The Antecedent is easily proved from Scripture: and I know not whether any Protestant deny it: many Papists indeed distinguish of Repentance and Faith, and say, that it is only a profession of a preparatory Repentance and sides informis, a faith without love, that is necessarily to be expected from them. (before Baptism). But I prove the contrary. 1. That Repentance. 2. And such as is proper to the effectually called, is necessary to be professed by all that we may Baptize. I will joyn the proof of both together. Argum. 1. If John Baptist required the Profession of true Repentance in men before he would baptize them, then so must we. But John did so: therefore.

the Consequence is clear. 1. For either Johns Baptism and Christs were the same, as most of our Divines against the Papists do maintain; (though Zanchy and some few more follow the Judgement of the ancient Doctors in this) or as Calvin Institut. saith, the difference seems to be but this, that John baptized them into the Messiah to come, and the Apostles into the name of the Messiah already come. 2. Or if the difference be greater, we may argue à fortiori; If Johns Baptism required a Profession of Repentance, then much more Christs: for certainly p. 55Christ required not less then John, nor did he take the impenitent into his Kingdom whom John excluded.

The Antecedent I prove. 1. From Mark 1, 34. He preached foreign] And doubtless that Repentance which is in Remissionem peccatorum, is true special Repentance. One of our Divines, and many of the Papists have found out another evasion: that is, that John did engage them to repent, but not requiring a Profession or Repentance as foregoing baptism. But 1. this is against the whole current of expositors, ancient and modern, and 2. against the plain scope of the text. The words in Mat. 3.6. are, [They were baptized of him in Jordan, confessing their sins] This confession was with, yea before their baptism: and this Confession was the Profession of the Repentance that John required. Maldonate on the text, having first railed at Calvin and slandered him, as turning baptism into preaching (as if he had expounded Johns baptizing, not of water-baptism but preaching, when he only shews that both should go together) doth tell the Protestants that they cannot prove by this text that confession went before baptism, because it is named after: but that he might not seem utterly impudent, he confesseth that the thing is true, and that it is the sense of the text and that this he confesseth because he must rather be a faithfull expositor, then a subtile adversary. And if any should say that it's only confession that's required, which is no certain sign of true Repentance: I answer: when John saith [If we confess our sins, he is faithful and just to forgive us our sins] he took that confession to be a sign of true Repentance. And our Expositors and the Ancients before them agree; that it was such a confession as was conjunct with a detestation and renouncing of the sin. And it is expounded by that of Acts 19.18. as Grotius noteth, to have a special detestation of the sin accompaneing it, where to the word foreign is added foreign. And it may sufficy that the baptism to which this Confession was required, is the baptisme of Repentance. But it is objected that in the 11. vers. of Mat. 3. it is said by Iohn [I Baptize you with water to Repentance] therefore it is but an engagement of them to it for the future. Answ. Our expositors have fully shewed that this signifieth no more, but [I p. 56baptize you upon your present Profession of Repentance, to newness of life.] For that this Profession did go before, is proved already, and then the rest can be no more then the continuance of Repentance and exercise of it in newness of life, which they are engaged to for the future. Only if any falsly profess it at present, his own confession is an engagement to it as a duty. Grotiu… saith that [foreign potest non incommode exponi hoc modo, B…ptizo vos super professione poenitentiae quam facitis] The plain meaning it is in a word [I do by baptism initiate you into the state of Repentance, or of Penitents; but Christ shall give the Holy-Ghost (as it was poured forth.) And so (as Pelargus speaks on Mat. 3. against Salmeron) we maintain Johns baptisme to be …ffectual, being the baptism of Repentance to Remission of sin. And that it was true Repentance that he required, appeareth further by the fruits of it tha… he calle…h for from the Pharisees, Mat. 3.6, 7, 8, 9 Lastly, I shall prove anon that God hath not appointed us to baptize any upon a promise of Repentance or faith, before they profess actual faith and Repentance, nor are they fit for such a covenant.

Argum. 2, For the proof of the necessity of a Profession of Repentance before baptism, is this: If Jesus Christ hath by Scripture precept and example directed us to baptize those that profess true Repentance, and no other; then we must baptize them, and no other: But the Antecedent it true: therefore so is the consequent.

All that requireth proof is the Antecedent; which I prove from an enumeration of those texts that do afford us this direction (besides the forementioned.)

1. Jesus Christ himself did by preaching Repentance prepare men for baptism, and for his kingdom, as John before began to do, Matth. 4.17. so Mar. 1.15. The Kingdom of God is at hand; Repent ye and believe the Gospel. And to that end he sent his Apostles and other preachers, Mar. 6.12. Acts 17, 30. Luke 24.47. Repentance and Remission is to be preached to all Nations in his name: And baptism which is for the obsignation of Remission of sin according to the appointed order, comes after Repentance.

And when it is said by John [I baptize you with water to Repentance, p. 57but he shall baptize you with the Holy Ghost] Mat. 3.11. Mar. 1.8. Luk. 3.16. It implyeth that Christs baptism comprehended Johns and somewhat more in Act. 2.37, 38. when the Jews were pricked in their heart (which was a preparatory Repentance) and said to Peter and the rest of the Apostles, [men and brethren what shall we do?] Peter saith to them, Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins] so that we must require and expect true Evangelical Repentance to be professed before baptism; for ver. 41. its added, [then they that gladly received his word were baptized] so that he baptized none that to outward appearance did not gladly receive that word which could not be without a profession of that Repentance. And he that here perswadeth them to repent and be baptized for remission, doth in the next chapter, ver. 19. require them to repent, and be converted, that their sins may be blotted out, shewing what kind of Repentance it is that he meaneth. And as the work of General Preachers to the unbelieving world is sometime called a discipling of Nations, which goeth before baptizing them, Mat. 28.19, 20. So is it in other places called a Preaching of Repentance, and commanding all men everywhere to Repent, Acts 17.30. An opening of mens eyes and turning them from darkness to light, and from the power of Satan unto God, that they may receive Remission (obsigned in baptism) Act. 26.18. to repent and turn to God, ver. 20. And it was the sum of Pauls preaching to the unbaptized [Repentance towards God, and faith towards the Lord Jesus Christ] Act. 20.21. So that it is apparent that they took the profession or appearance of both Faith and Repentance, as pre-requisite to baptism. And still this same repentance is it that hath the remission of sin connexed, Act. 5.31. Luk. 24 47. Its repentance unto life. Act. 11.18. And when the Apostles compare Johns baptism with Christs, they still acknowledge Johns to be the baptism of Repentance, Act. 13.24 and 19.4. and when the Apostle doth purposely recite the principles of our religion, he doth it in this order, Heb. 6.1, 2. [The foundation of repentance from dead works, and Faith towards God, the doctrine of Baptism &c.

Argum. 3. They that before they are baptized must renounce the world, the flesh and the devil, must profess true Evangelical p. 58Repentance (I mean still such as hath a promise of pardon and salvation) but all that are baptized, must (by themselves or others) renounce the world, flesh and devil, of which we shall have occasion to say more anon.

Argum. 4. They that profess to be buried with Christ in baptism and to rise again, do profess true Repentance: but all that are baptized, must profess to be buried with him, and rise again; therefore &c. The Major is proved, in that to be buried and risen with Christ, signifieth. A being dead to sin, and alive to God and newness of life: and it is not only (as is feigned by the Opposers) an engagment to th…s for the future, but a profession of it also at the present. This with the rest we thus prove, Col. 2.11, 12.13. In whom ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ, buried with him in baptism, wherein also you are risen with him through the faith of the operation of God, who hath raised him from the dead, and you being dead in your sins & the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses,] where note 1. that this is spoken to al the Church of the Colossians; & therefore they are presumed to be what they profess and appear to be. 2. that the putting of the body under the water did signifie our burial with Christ, and the death or putting off of our sins: And although we now use a less quantity of water, yet it is to signifie the same thing, or else we should destroy the being of the Sacrament: so also our rising out of the water, signifieth our rising and being quickened together with him. 3. Note also that it is not only an engagement to this hereafter, but a thing presently done. They were in baptism buried with Christ; and put off the body of sin, and were quickened with him: and this doth also suppose their own present Profession to put off the body of sin, and their consent to be baptized on these terms.

The like we have in Rom. 6. chap. 4.5. Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death? therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the Glory of the father, even so we also should walk in newness of life: for if we have been planted together in the likeness of his death, we shall be also into the p. 59likeness of his resurrection. Here also it is evident, 1. That all the members of the visible Church are supposed to be baptized into Christ and into his Death, and so to be buried with him by baptism into death, and planted together into the likeness of his death. 2. And that this is not supposed to be only an Engagement for the future, but a present entrance into the state of Mortification and Vivification, wherein they were to proceed by newness of life: And therefore ver. 5.6, 7, 8, 11. They are supposed to have the old man crucified with Christ, that the body of sin might be destroyed; And that henceforth they should not serve sin: And that they are so dead as to be freed from sin, as to the servitude thereof: And that they must reckon themselves dead to sin, but alive to God; He that Readeth the whole Chapter with judgement and Impartiality, will soon discern that true Repentance and Abrenunciation of the service of sin, was to be professed by all that would be Baptized; And that hereupon they Sealed their own Profession and Covenant by the reception of Baptism, as Christ Sealed his part by the actual baptizing them; and that hereupon they are by the Apostle all called and supposed such as they professed themselves to be.

Argum. 5. If it be the very nature and use of baptism to signifie and Seal both the present putting off the body of sin, and present putting on Christ, then the profession of true Repentance must needs precede or concur with baptism: but the former is certain: of which more anon.

I conclude then that both Scripture, and the very signs themselves, and the common consent of the Church (of which more after) do shew that true Repentance, and present Repentance must be professed by all those that we may baptize, or whose children we may baptize on their account: And consequently that true saving faith which is Inseparable from it (and some think is the same thing) must needs be Professed too; and not only Promised.

We should before we leave this Argument hear what the Opposers say against it: but they are all in pieces (the Papists I mean) among themselves about it, some of them confessing what we plead for, and others of them (Especially the New ones) contradicting it, but by such reasons as I think not worth the while now to discuss.

p. 60There are two Reverend men of our own, whose unhappy owning the cause that we argue against, doth call us to a more respectful Consideration of their Answers; viz. Dr. Sam▪ Ward, and Mr. Thomas Blake. The former saith, Concedo neminem Adultorum ad Baptismum admitti debere abs que Professione fidei & Poenitentiae: Concedo iterum solidam poenitentiam conjunctam cum vera & vivâ fide in mediatorem obtinere praesentaneam peccatorum remissionem apud Deum (You see how much of my Argument is here yielded. Sed nego poenitentiam aut fidem Initialem, qua judicio Apostolorum sufficiebat ad dandum Baptisma desiderantibus semper eorum judicio aut praesumptione suffecisse ad tales ponendos in statu adeptae reconciliationis, remissionis peccatorum, regenerationis, aut Salutis, &c. The sum is, that there are two sorts of Repentance and Faith; one Initial, which the Apostles thought a sufficient Title to Baptism; and the other saving or connexed to Justification; And this they did not expect a Profession of, or suppose, but put them in the way to it.

Answ. To this I shall return Mr. Gatakers answer, Contra Wardum, pag. 71. [Ego quaenam sit sides illa ac poenitentia Initialis, non intelligo, qua prae…itum quis ausit ad Baptismum admittere, quem tamen vera viva que in Mediatorem fide imbu…um nondum credat. Philippus certè Aethiopi baptismum poscenti] Si credas, inquit, ex toto corde, licet, Act. 8.38. Quasi non baptizaturus, nisi id ille profiteretur, ipseque Charitatis saltem judicio, ità credere credat. [Non vult …um baptizare nifi credat] Inquit Lutherus in Gen. 48. Nec fidem tantùm Initialem illam volebat, qui ex toto corde poscit ut credat. Et de An…nia Calvinus ad. Act. 22.16 [Verae fidei expertem non baptizasset] ea nempe imbutum praesumpsisse vult: Et ex Christo ipso id didicisse videtur, Act. 9.11. See the rest. I add only the saying of Peter Martyr which be concludeth with, (in Rom. 3. Vnam esse verae poenitentiae rationem, quae à baptizandis adultis exigatur] It is (mil…i Impress. TIGUR. 1559. pag. 148. Where he reprehendeth some Papists, quòd sibi singunt in Baptismo poenitentiam non requiri, and confuteth them: so he doth also in c. 11.864. and the repentance that he requireth is described p. 143. sed quicquid illi (Colonienses) dicunt, una est ratio verae poenitentiae, ut ex animo doleamus admissa peccatae, quae Deum à nobis abalienaverunt: Cui dolori adjungitur desiderium condonationis, & p. 61preces, ut eam obtineamus, cum certo proposito non amplius incurrendi in eadem peccata, & voluntate mortificandi veterem, & induendi novum; quae omnia fide niti oportet, quae sine illa constare non possunt; Much out of this Author we shall produce anon.

But I have spoke to this of Dr. Wards already in the Appendix to my Treatise of Baptism. 1. To which of mine Mr. Blake taking exceptions, and publishing them, I published my Defence, and among many more used this Argument from the Necessity of Repentance: but Mr. Blake found it easier to say that of almost forty Arguments few were to the question, and so to pass them by, than to give us a satisfactory answer to them. But yet I find him upon the Point against another Pag. 107, 108. And there I find this Question, Did they (the Apostles) so require it (Repentance) as in reality to precede Baptism, Or were Satisfied with a Profession of it? I answer; If that you yield the last, it is enough to the main Point of difference. Pag. 108. He saith [Faith takes Christ to give Repentance] Answ. Only saving faith is properly called a Taking Christ: And that takes Christ to give more Repentance, but not to give the first Repentance: For Christ gives the first Faith and Repentance, (ut Amesius in medulla. l…b. 1. de Vocat.) before faith take him. But if it were otherwise, yet both are to go before baptism according to the Intention of the Institutor, or the Profession of both.

To that Mat. 3. [They confessed their sins, 1. He saith, some will have it to imply no verbal Confession but virtual, &c. which gloss carrieth a strong Probability, &c.] Answ. 1. Such presumptuous glossing contradicting the Text upon such inconsiderable reasons (as is the multitude of the baptized) deserves no answer.

2. It is so much the stronger against him, if Baptism be in the very reception a virtual Confession: then no man can be Baptized without it. 2. He addeth, [I require more, an Engagement to leave sin, which their taking on them the name of Christ doth Imply] Answ. If the Engagement be only for some distance of time, it is such as God accepteth not, nor must we: If it be an Engagement to forsake sin from that present time forward, it is withall a plain Profession of present true Repentance or conversion, and consent to leave it, yea renunciation of it, & resolution p. 62to take it up no more. More to this purpose followeth, which I think contains nothing that requireth any more than what is said already to disable it.

Argum. 2. My first Argument was from the Necessity of a Profession of true Repentance. the second shall be from the Equipollent terms, or Description to the thing Described: Thus.

We must baptize no man that first professeth not to believe in God the Father, Son and Holy Ghost: To believe in God the Father, Son, and Holy Ghost, is saving Faith (if sincerely done) therefore we must Baptize no man that first professeth not saving faith.

The Major is proved from Mat. 28.19. Where this is made the form of the words in baptism, or at least the End, and that which we must insist on. Calvin on the words yields the Anabaptists that faith is put justly before baptism, Nam alioqui Mendax esset, figuraque remissionem peccatorum & Spiritûs donum offeret incredulis, qui nondum essent Christi membra. And that non abs re patris, filii & spiritûs expressa hic fit mentio, quia aliter baptismi vis apprehendi non potest quàm si à gratuita Patris misericordia initium fiat, qui nos per filium sibi reconciliat, deinde in medium prodeat Christus ipse cum mortis suae sacrificio: Et tandem accedat etiā spiritus sanctus, per quem nos abluit & regenerat; Denique suorū omnium bonorum consortes faciat. It appeareth by comparing Mat. 28.19. with Rom. 6 3. and 1 Cor. 1.13, 14, 15 & 10.2. that to be baptized into the name of the Father, Son and Holy Ghost, is not only to be baptized by their Authority, but also to be thus Initiated into the Relation which the Church standeth in to them, and to be consecrated to the Father, Son and Holy Ghost, as Musculus, Diodate, the Assembly of Divines Annotations, and the generality of Expositors do express. See Dr. Hammond Pract. Catech. l. 6. §. 2. And especially on Mat. 28.19. Grotius at large; and that it comprehendeth or presupposeth a Profession of believing in the Father, Son & Holy Ghost. For no man can devote himself solemnly by our Ministry to the holy Trinity that doth not first Profess to believe in them. Therefore the Church ever taught the C…techu…eni the Creed first in which they profess to believe in God the Father, Son & Holy Ghost. And before they actually baptized them, they asked them whether they believed p. 63in God the Father, Son and Holy Ghost? To which they must answer affirmatively, or not be baptized.

And for the Minor, that this believing in the Father, Son and Holy Ghost, is saving faith, if sincerity done as it is professed, is proved, 1. In that to believe in God, in Christ, in the Holy Ghost, signifyeth not only the act of the understanding barely assenting, but also the consent and Assiance of the Will. 2. True saving faith is so expressed in Scripture: and the promise of eternal life is added to it, Joh. 14.1. Ye believe in God, believe also in me. Joh. 1.12. To as many as received him, he gave power to become the sons of God, even to them that believe in his name: where believing in his name is made equivalent with Receiving him, and hath Adoption immediately annexed to it: And all that are baptized must first Profess to believe in his name, and so receive him, and not only promise to do it hereafter, Joh. 3.14 15, 16. Whosoever believeth in him shall not perish, but have eterna… life. But all that are Baptized, must Profess to believe in him, Joh. 3.36. He that believeth on the son hath everlasting life; and he that believeth not the son, shall not see life, but the wrath of God abideth on him. He that will distinguish now, and say, that it is not this believing on the Son here mentioned which must be Professed by all that will be baptized, but another believing on him, which leaveth him among those that shall not see life, but the wrath of God abideth on him, must prove and explain his distinction better then those that have undertaken it have done. Joh. 5.24. [Verily, verily I say unto you, he that heareth my words, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death to life.] If any words of Christ can put us out of doubt, that believing in the Father and Son is saving faith, these asseverations and plain expressions may do it, especially, being a thing so oft rehearsed. So Joh 6.35. He that cometh to me shall never hunger; and he that believeth on me shall never thirst, Verse 40. And this is the will of him that sent me, that every one that seeth the Son and believeth on him, may have everlasting life, and I will raise him up at the last day. Ver. 17. Verily verily I say unto you, He that believeth on me hath everlasting life. So John 7.38. and 11.25, 26. and 12.44, 46, and 14.12. Acts 10.43. To him give all the Prophets witness, that through his name whosoever p. 64believeth in him shall receive remission of sins, Rom. 3.20. That he might be just, and the Justifier of him that believeth on Jesus, [Rom. 45. To him that work…th not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.] Rom. 9 33. Whosoever believeth on him shall not be ashamed. So 10, 11. 1 Pet. 2.6. 1 Joh. 5.10. Tit. 3.8 with many the like. From all which it is evident, that Believing on or in God, the Father, Son, and holy Ghost, is saving faith, having more frequent and as express promises of life, as anything whatsoever. And it is believing in God, the Father▪ Son and holy Ghost: that we must profess in baptism.

To this I suppose it will be answered (for I know not what else can), that there are two sorts of believing in or on God the Father, Son and holy Ghost: and the Texts mentioned speak of one sort, which is saving, and that which we must necessarily profess in Baptism is another sort, that is, a faith not joyned with Charity, or a meer dogmatical faith. To which I answer, 1. Let them that thus distinguish, first clearly explain to us the branches of the distinction, and shew us the difference between the two faiths, and prove it from Scripture, and then prove that it is the last only that must needs be professed in Baptism; and then they have done somewhat. 2. It will be found no ordinary thing for Scripture, to call any common faith, a believing on or in Christ. 3. That faith which is said to be in the ungodly, though in respect of sides in genere, it be really faith, yet in respect of sides evangelica in Christum Mediatorem, in specie, required in the Gospel, it is but Equivocally called faith, or because that term to Mr. Blake is so abominable, let it be Analogically a while, till I come to the proof, that it is but equivocally such. The faith that God requireth and maketh his promises on, is only the Faith called Justifying, or Saving; and the other is as a Mole to a Child, or a Monster to a Man, which is so far defective ex errore naturae, non ex intentione generantis, that it doth differ tota specie from a true man: and so doth this Faith differ in sp…cie morali from Evangelical Faith. 4. When Faith is mentioned in a preceptive or promising way, the nature of the thing and the course of Scripture sheweth, that we must understand it of that faith which God owneth by precept or promise, and not of that which is but Analogically called faith, p. 65and ex errore credentis is so monstrous that God never owned such by precept or promise: I can find where this Monster is ascribed to many, as to Simon Magus, and others; but let any shew us where it is in hac specie commanded by God, or hath any Promise made to it, in his word. 5. However, it will not I hope be denied, but that saving faith is the famosius analogatum vel significatum, and therefore the Analogum per se positum, must be understood of it, and not of the Analogical Monstrous faith. And therefore when in baptism we must profess …o Believe in the Father, Son and holy-Ghost it must be understood of saving belief, till we have a limiting Exposition proved. 6. Yea further, the nature of the Ordinance commandeth us this exposition: For when God hath so frequently promised pardon to believers in or on Christ, and then ordained baptism to be the seal of this promise, and required that the person to be baptized, profess to believe in Christ, it plainly followeth, that we must understand him to speak of the same faith in the promise, and about the seal, and not of divers sorts, unless he had so declared himself, which he no where hath done.

2. For the further proof of the Minor, I add that the same faith that is mentioned in the ordinary Creed of the Church, i… meant in the baptismal profession, and to be required before baptism: this will be confessed, 1. because the Creed it self hath been this 1300 years at least profess'd before baptism. 2. because the Creed it self is but the 3. fundamental baptismal Articles mentioned Mat. 28.19. enlarged and explained on subsequent occasions (as Sandford & Parker de descenju, have learnedly and largely proved, and Grotius in Mat. 28.19. proves out of Tertullian, &c. that the creed was not then in the form of words as now, though the same doctrine was used in other words to the same uses. But (I assume) it is saving faith that is meant in the common Creed by the phrases of believing in God the Father & in Jesus Christ, & in the holy Ghost. This our divines do so copiously prove against the Papists, that with most Protestants I may take it for granted.

Saith Mr. Perkins on the Creed, Pag. 128. [To believe is one thing, and to believe in this or that, is another thing, and is contains in it three Points or Actions of a Believer. 1. To know a thing. 2. to acknowledge the same. 3. To put trust and confidence in it. And in p. 66this order must these three actions of faith be applied to every Article following, which concerns any of the persons in the Trinity. And this must be marked as a matter of speceal moment. For alwayes by adding them to the words following, we do apply the Article to our selves, in a very comfortable manner. As, I believe in the Father; and do believe that he is my father, and therefore I put my whole trust in him: and so of the rest.] So far Perkins.

And it's worthy to be observed which Peter Martyr saith Loc. Commun. Ch. 2. in expofit. Symboli, pag. 421.] Age, sigillatim videamus, quid propriè hoc sibi velit, Credo in Deū — eū esse agnoscendum uti Deū i. e. Deum esse aeternū — bonū ex quo bonū aliud quodvis oritur: Vnde, patet eum, qui quippiam tanti aut pluris faciat quàm Deum ipsum, dicere verè non posse, Credo in Deum. Si enim eum ut summum bonū agnoscat, nihil ei unquam anteposueris. Neque etiam is hoc rectè credat, qui usquam alibi spem suam collocet: quum spes non sit nisi boni cujusdam; si ergò Deus sit bonum unde quodvis bonum defluat, quicunque aliunde boni quidp…am expectârit, in eum verè non crediderit. Praeterea qui bona quibus fruuntur, suae justitiae, industriae, factis▪ sibi denique ipsis accepta ferunt, sensum verúm que (ut sic dicam) gustum hujus primae nostrae sidei capitis non habent —proculdubio ejusmodi homines non Deum propriè, sed Dei loco phantasmata & sui cerebri inventa colunt. Res (mihi crede) maximi momenti est verum Deum modo suo habere.]

Ursine (& Paraeus) Chatech. Q. …6. p. 140, 141. [Diff…runt Credo Deum, & Credo in Deum: Illud declarat fidem historiae, hoc fiduciam. Nam credo Deum est credo quòd sit Deus, & quòd sit talis, qualē se in verbo patefecit, viz &c. Credo in deū, est credo quòd mihi sit Deus; hoc est, quod quicquid est & habet, sit & habeat ad meam salutem. Et p. 360. Credere in Deū, non est tantū Deum agnoscere, sed etiam in Deo fiduciam habere. Alinqui etiam Diabolus habet Notitiam Dei & promissionum ejus: sed non habet fiduciam: Ideò Notitia ejus non est fides Justificans, sed Historica. And p. 191. Quid est Credo in Jesum silium Dei unigenitum? Resp. Credo Jesū esse silium Dei— sed hoc non est satìs, nam etiam Di…boli hoc credunt —Itaque addendū. 2. Credo mihi, hoc est, in meam salutē eum esse filiū Dei. p. 213 Credere in Christū Dominū nostrū; hoc est ita crede Christū Dominū nostrum, ut in eo fiduciam collocemus. Cum p. 67igitur dicimus nos credere in Dominum nostrum, credimus—Filium Dei mihi quoque esse Dominum, & me quoque esse ejus subditum h. e. me quoque ejus sanguine esse redemptum & servari perpetuò, ac proinde me obligatum ei esse ad gratitudinem; Dominium ejus mihi esse salutare; me servari ab eo tanquam possessionem charissimam — Pag. 229. Quid est credere in Christum crucifixum? est credere Christum pro me factum esse maledictioni obnoxium, ut me ab ea liberaret. So Pag. 240. to the Question, Quid est credere in Christum mortuum… he gives more largely the like Answer. And Pag 268. he gives the like answer to the Question, Quid est credere in Jesum Cristum, qui ascendit in coelum?] I am loth to weary my self & others with citing Testimonies in a known case. Its well known that this or to this purpose is the common Exposition of the Protestants of the Creed and Baptismal Profession, and that they maintain it against the Papists, to be true saving faith that is meant in the words, (I believe in God the Father, in Jesus Christ, in the holy Ghost) I doubt not to cite forty & forty more to prove this▪ when any shall shew me that it will be worth the labor. Yet I must say, that I approve not fully of some of their descriptions of justifying or saving faith which they hereupon give in: but yet they truly maintain that it meaneth saving faith I believe; and if they had but put the Wills Consent to the severall Articles and Relations and works of God the Father, Son and Holy Ghost, and our Affiance instead of a perswasion that they are ours &c. I should have yielded to their descriptions. I conclude then, that believing in or on God the Father, Son and Holy Ghost, is an Act of the Will, as well as of the Understanding, and is saving faith: And therefore all that profess this, profess saving faith: But all that will be baptized, must profess this, therefore.

3. It is agreed by all Divines that I know, Protestants and Papists, that to believe in the Trinity, is not only to believe in Gods Essence, or the three Persons, but also the Relations and great operations of each person for us: As to believe in God the Father, is to believe in him as our Creator and Soveraign Lord and chief Good. To believe in Jesus Christ, Is to believe in him as Redeemer and Saviour. To believe in the Holy Ghost, is to believe in him as a Sanctifier (and as the great Witness and Agent p. 68of Christ.) Now it is most certain, that to Profess, Assent and consent that God be my God, Christ my Saviour, the Holy Ghost my Sanctifier, is to profess Saving Faith. And bare Assent is not meant in the words [believing in or on God] as is proved by our Divines at large. And if present consent be exprest, saving Faith is exprest; for no wicked man can truly consent that God shall be his God and chief good, and Christ his Saviour to save him from sin it self, as well as from punishment, and the Holy Ghost his Sanctifier. I may truly say (according to that of Peter Martyr, before cited) that never any but a true believer that had Justifying Faith, did truly say, I believe in God; but speak falsly in so saying. To take God for his God, is a thing that no man can truly do, but those that are called effectually by his Saving Grace.

Argum. 3. The foregoing Argument was taken from the prerequisite Profession; the next shall be taken from the very work it self, viz. the Presenting and offering our selves to be baptized, and willingly receiving baptism: Thus,

If it be the very Nature or appointed Vse of the external part of Baptism it self (yea, essential to it) to signifie and profes… (among other things) the saving faith and Repentance of the Baptized (being at age;) then true Baptism cannot go without such a Profession. But the former is true: Ergo, so is the later.

The Antecedent (which only requireth proof) I prove thus: 1. It is of the Instituted Nature of Baptism to be in general, a Professing sign, as well as an Engaging sign de futuro: this I promise, as granted by all Christians that I know of, that have written of Baptism. And then let us consider of the several parts of the sign or external Ordinance, with the signification of each. That it is essential to it to be significant, and Obligatory on our part, as well as on Gods part, is commonly confessed. And 1. The Minister doth baptize him into the name of the Father, Son, and Holy Ghost; and the party doth (by himself or Parent) consent thereto; 1. Voluntarily offering himself to be so baptized; and then 2. Voluntarily Receiving that Baptism. And his offer of himself hereto, goeth before the Ministers baptizing him; and his Reception of that Baptism is Essential to it: so that Baptism essentially containeth p. 69on his part a Signal Profession of consent to that which is meant in the form used by the Minister [I baptize thee into the name of the Father, Son, and Holy Ghost:] And that is, that God the Father, Son, and Holy Ghost be mine, and I be theirs, in the Relations in which they are offered in the Gospel to Mankind: For all confess that it is a Covenant that is here Sealed, and so a mutual consent which the Signs are Instituted by Christ to signifie. Christ offereth himself to be Related to me, as my Jesus Christ; and by offering my self to Baptism. and by voluntarily receiving it, I do actually profess my Acceptance of his Offer, that is, of himself so offered. God the Father offereth himself to be my God reconciled in Christ, and so my chief good; and by voluntary receiving Baptism, I do signally profess my Acceptance of him so offered. The Holy Ghost is offered to be my Sanctifier and Guide; and by voluntary Reception of baptism into his Name, I do signally profess my Acceptance of him so offered (Of all which I shall say more anon:) And if this be not the Faith which is Justifying and saving, then I know not what is; yea, I may boldly say, then there is none such: so that it it a most clear case, that baptism as baptism, according to its Instituted Nature and use, doth contain the Persons actual signal Profession of present Assent to the truth of the Gospel, and Acceptance of God the Father, Son and Holy Ghost as therein offered. And it containeth (as our Divines commonly maintain) an actual signal Profession that we there presently consecrate, or Devote, or Dedicate our selves to God, the Father, Son, and Holy Ghost, in the foresaid Relations.

2. Another part of Baptism, is, the Ministers washing the Person, and the Person first offering himself to be washed, and after actually receiving it, doth thereby signally profess his consent. Now this washing doth essentially signifie our washing from our former filth of sin, together with the guilt; our putting off the old man which is corrupt, accord…ng to the deceitful lusts of the flesh. He that signally professeth his present Consent to be washed by the blood of Christ from his former filthiness and guilt, and to lay by the filthiness of Flesh and Spirit, doth eo nomine profess saving faith and Repentance; But all p. 70that are baptized with the baptism of Christs Institution, do by the very voluntary Reception of Baptism, so profess; therefore they do thereby profess saving Faith and Repentance.

3. Quo ad modum; Its commonly confessed by us to the Anabaptists (as our Commentators declare) that in the Apostles times the Baptized were dipped over head in the water, and that this signified their Profession, both of believing the Burial and Resurrection of Christ; and of their own present renouncing the World and Flesh, or dying to sin and living to Christ, or rising again to newness of Life, or being buried and risen again with Christ, as the Apostle expoundeth in the fore-cited Texts, of Col. 3. & Rom. 6. And though (as is before said) we have thought it lawful to disuse the manner of Dipping, and to use less water, yet we presume not to change the use and signification of it; so then, He that signally professeth to dye and rise again in baptism with Christ, doth signally profess Saving Faith and Repentance. But this do all that are baptized according to the Apostolical practice: therefore, &c.

Object. about Nullity. But it will be objected, that this Argument goeth so high, that it will prove that all mens baptism is a Nullity, who do not profess Saving Faith and Repentance, and so that they must be baptized again.

Answ. 1. This concerneth the Opponents to answer, more than me.

2. There are no such persons, that I know of, and therefore they are not to be re-baptized. We distinguish between the secret Intention of Professing and the signal Interpretative Professing, which the Church is bound to take as really intended: And so I say, that when Christ hath Instituted baptism for such a signification, if any man seek and receive that baptism, he doth thereby Interpretatively profess to seek and receive it as such, to the use and Ends to which it was Instituted: seeing then all the baptized do apparently (as far as the Church can judge) profess Saving Faith and Repentance, even by receiving baptism, there is no room for the conclusion of this Objection. When they bring us forth one baptized Person, who did not make such a signal Profession then we shall give them a further answer.

3. If they did by word of mouth say, that they believe with a p. 71saving Faith, these words are but signs of their minds; and whether counterfeit or not, the Church cannot tell. And the same may be said of the Baptismal Action and Reception.

4. Therefore the Church must not take the external Sacrament for a Nullity, every time a mans secret Intentions agree not with his signal Profession; for then we should not know whether ever we baptize any one. But when it is discovered after, that he had other Intentions, that which was wanting must be yet done, (viz. his sincere Intentions, or saving faith) and not that which was not wanting be done again, viz. The external Administration and Reception of Baptism.

5. It is confessed to be essential to the Sacrament, that the Receiving of the washing by Water, doth signifie the receiving of the souls washing by the Blood of Christ. Now suppose I can prove it of abundance of Parents, that when they presented their Children to Baptism, they did not understand that the water signified the blood of Christ, or the washing our cleansing by it from sin, and therefore had no such Intention in Baptism; would the Opponents baptize all these again? Let them answer this for themselves, and they shall answer for us? Or if the Case of Infant-baptism be quarrelled at, let them suppose that it were the Person himself that had been so baptized; though I am satisfied, that its all one.

Argum. 4. If we must baptize none that profess not their Consent to enter themselves presently into the Covenant of Grace, with God in Christ, then we must baptize none that profess not saving faith. But the former is true; therefore &c.

Also, if the very Reception of Baptism be a Profession of present entering into the Gospel-covenant with Christ, then is it a Profession of saving faith. But so it is; therefore, &c.

This Argument was implyed in the former: but the Medium that I now use, is, the Identity of this covenanting and the profession of saving Faith, supposing the Identity of Heart-covenanting and saving faith it self.

The Antecedent I think will be granted by many of the Papists, and it is the common doctrine of the Protestants; and therefore, as to them, I need not prove it; I confess, some of p. 72the Anabaptists, and some few others, do question whether Baptism be a Seal of the covenant of Grace: But the quarrel is mostly, if not only, about the bare word [Seal]; for they confess that in sense, which we mean by sealing, and particularly, they confess that we do in Baptism enter into the covenant of God, and that it is a professing and engaging sign on our part, as well as an exhibiting, notifying, confirming sign on Gods part.

The consequence is thus proved: He that doth ore tenus, or by profession, enter into the covenant of God, doth profess saving faith; therefore if we must not baptize them without a professed entering into covenant, then nether must we baptize them without a profession of saving Faith. Only the Antecedent requireth proof: And if I prove either the Identity of profest covenanting and profest true believing, or else the inseparableness of them, I prove the Antecedent. But I shall prove the Identity or the inseparability; yea, I doubt not of the first, w^ch is the most full proof. And here we must first consider what the Covenant is we are to enter. 1. And it is confest it is the covenant of Grace, and that there is but one covenant of Grace: This Mr. Blake aknowledgeth, for all the mention of an outward covenant. 2. It is also a confessed thing on all hands, that it is God that is the first Author and Offerer of the covenant; that it is he that redeemed us, who made the promise or covenant of Grace upon the ground of Redemption: and that this is frequently called a covenant in Scripture, as it is a divine Law or constitution, without respect to mans consent, (as Grotius hath proved in the preface to his Annotations on the Evangelists). Much more (out of doubt) it is, that it is called a covenant before man consenteth, as it is a covenant offered, and not yet mutually entered. In the former sense the word is taken properly, but in another sense, and for another thing then in the later. But in the later it is taken Tropically, viz. Synecdochically, it being but a covenant drawn up and consented to by God conditionally, and offered to us for our consent. 3. It is this same Covenant that is offered to us, and not another, that we are called to consent to or enter in. And we cannot be truly said to enter into the covenant p. 73of God, if we make a new one of our own, and lay by his; for thats none of the Covenant of God: he never offered it, nor will he ever enter it. 4. It is confessed by all, that there is an internal covenanting with God by the heart, and an External covenanting, or engaging our selves by words or other outward signs; and that this last is the Profession of the former. 5. And it is confessed by all the world, that internal Covenanting is an Act of the Will, and never of the understanding only or chiefly. 6. And this Act of the Will is commonly by the custom of Nations called [consent]: so that consenting to Gods offered Covenant, is the very formal Act or our Internal covenanting with him; and professing this consent, is the Signal or External Covenanting with him. 7. We are I hope agreed what the Covenant of Grace is, as offered on Gods part (or else its great pity) viz. that on the Title of Creation first, and Redemption after, we being absolutely his own, it is offered to us, that God will be our God (our chief Good and Reconciled Father in Christ,) that Christ will be our Saviour, (by Propitiation, Teaching and Ruling us,) even from the guilt and filth or power of sin; that the Holy Ghost will be our indwelling Sanctifier; if we heartily, or sincerely accept the Gift and Offer, That God will consent to be our God, Christ to be our Jesus Christ, and the Holy Ghost to be our indwelling Sanctifier, if we will but consent. This is no doubt, the Gift or Covenant as offered.

These things being premised, I come to prove not only the inseparability, (which is enough to my purpose) but even the Identity of Heart-covenanting and saving faith, and of signal external covenanting, and the Profession of saving faith.

To enter the Covenant of God unfeignedly in heart, is to accept God for my God, Jesus Christ for my Saviour, and the Holy Ghost for my Sanctifier, upon the Gospel offer: To believe savingly, is to accept of God for my God, Jesus Christ for my Saviour, and the Holy Ghost for my sanctifier upon the Gospel offer: therefore to enter the Covenant of God heartily, and to believe savingly, are the same.

Moreover, to Covenant with God Externally, is to profess our Consent, that God be our God, Christ our Saviour, and the Holy p. 74Ghost our Sanctifier, on the Gospel offer. To profess saving faith is to profess the same consent: therefore external entering into the Covenant, and profession of saving faith, are the same thing.

That this is the only true Covenant-entrance with God, is proved thus. It is only this Covenant of Grace that God calleth us to consent to, and offereth himself to enter with us: therefore it is only this covenant of Grace, whose acceptance or consent to it, is our entrance into the Covenant of God. There can be no covenanting in the present sense, but by two parties: But God doth not offer himself to us in any other Covenant but this, nor offer his consent to any other. And its confessed, that God is the leading Party, prescribing to man and imposing on him the terms of the Covenant, or Conditions which he must perform. There is no possibility therefore of our entering into Gods covenant, when it is none of his Covenant, or when it is against his Will, or without his consent.