Felo de se, or, Mr. Richard Baxter's self-destroying manifested in twenty arguments against infant-baptism / gathered out of his own writing, in his second disputation of right to sacraments by John Tombes.
         Tombes, John, 1603?-1676.
      
       
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             Felo de se, or, Mr. Richard Baxter's self-destroying manifested in twenty arguments against infant-baptism / gathered out of his own writing, in his second disputation of right to sacraments by John Tombes.
             Tombes, John, 1603?-1676.
          
           [5], 37 p.
           
             Printed by Henry Hills ...,
             London :
             1659.
          
           
             Imperfect: pages stained.
             Reproduction of original in the Union Theological Seminary Library, New York.
          
        
      
    
     
       
         eng
      
       
         
           Baxter, Richard, 1615-1691.
           Infant baptism -- Early works to 1800.
           Baptists -- Controversial literature.
        
      
    
       A62868  R33836  (Wing T1806).  civilwar no Felo de se. Or, Mr. Richard Baxter's self-destroying; manifested in twenty arguments against infant-baptism, gathered out of his own writing Tombes, John 1659    28019 83 45 0 0 0 0 46 D  The  rate of 46 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 
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           Felo
           de
           Se.
           
           OR
           ,
           Mr.
           RICHARD
           BAXTERS
           
             Self-destroying
             ;
          
           MANIFESTED
           In
           twenty
           Arguments
           against
           Infant-Baptism
           ,
           Gathered
           out
           of
           his
           own
           Writing
           ,
           in
           his
           Second
           Disputation
           of
           Right
           to
           SACRAMENTS
           .
        
         
           BY
           
             John
             Tombes
             ,
          
           B.
           D.
           
        
         
           PSALM
           64.
           8
           ,
           9.
           
        
         
           
             So
             they
             shall
             make
             their
             own
             Tongues
             to
             fall
             upon
             themselves
             :
             all
             that
             see
             them
             shall
             flee
             away
             .
          
           
             And
             all
             men
             shall
             fear
             ,
             and
             shall
             declare
             the
             work
             of
             God
             ,
             for
             they
             shall
             wisely
             consider
             of
             his
             doings
             .
          
        
         
           
             LONDON
             :
          
           Printed
           by
           
             Henry
             Hills
             ,
          
           next
           door
           to
           the
           Sign
           of
           the
           
             Peacock
          
           in
           
             Aldersgate-steeet
             ,
          
           1659.
           
        
      
       
       
       
         
           To
           the
           Christian
           READER
           .
        
         
           MAster
           
             Richard
             Baxter
          
           in
           his
           
             Second
             disputation
             of
             right
             to
             Sacraments
             ,
          
           begins
           thus
           ;
           
             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
             sollicitous
             about
             ,
             and
             I
             cannot
             blame
             them
             ,
             it
             being
             not
             onely
             about
             a
             matter
             of
             Divine
             appointment
             ,
             but
             a
             practical
             of
             such
             concernment
             to
             the
             Church
             .
          
           The
           true
           reason
           hereof
           seems
           to
           be
           ,
           that
           Ministers
           have
           for
           many
           Ages
           left
           the
           true
           Baptism
           of
           believers
           which
           Christ
           appointed
           ,
           and
           like
           
             Michal
             ,
          
           instead
           of
           it
           have
           substituted
           an
           Image
           or
           Idol
           of
           their
           own
           ,
           to
           wit
           ,
           Infant
           Baptism
           ,
           Which
           being
           quite
           besides
           the
           rule
           of
           Christ
           ,
           
             Matth.
             28.
             19.
             
             Mark
          
           16.
           15.
           and
           the
           Apostles
           practice
           throughout
           the
           Acts
           of
           the
           Apostles
           ,
           they
           have
           been
           at
           a
           loss
           about
           the
           ground
           of
           it
           ,
           and
           almost
           at
           Daggers
           drawing
           about
           the
           use
           of
           it
           .
           As
           it
           happens
           to
           fellow-travellers
           ,
           when
           they
           are
           all
           out
           of
           the
           right
           way
           ,
           one
           conjectures
           this
           way
           they
           should
           go
           ,
           another
           that
           ,
           and
           sometimes
           they
           are
           at
           hot
           disputos
           and
           contentions
           about
           their
           way
           ,
           and
           many
           by-ways
           are
           attempted
           ,
           yet
           still
           the
           farther
           they
           go
           the
           more
           out
           of
           the
           way
           ,
           till
           they
           come
           into
           the
           Road
           again
           :
           So
           it
           hath
           been
           with
           Baptizers
           of
           Infants
           ;
           they
           are
           fallen
           into
           many
           new
           devices
           to
           maintain
           Infant
           Baptism
           ,
           the
           ancients
           with
           the
           
             Papists
          
           imagining
           that
           by
           it
           Gods
           grace
           was
           given
           ,
           and
           that
           it
           was
           necessary
           to
           save
           the
           child
           from
           perishing
           ,
           the
           
             Lutherans
          
           that
           by
           Baptism
           a
           seed
           of
           faith
           and
           some
           relative
           grace
           was
           given
           to
           Infants
           (
           to
           which
           Doctor
           
             Samuel
             Ward
             ,
          
           Bishop
           
             Davenant
             ,
          
           Doctor
           
             Cornelius
             Burges
             ,
          
           Master
           
             Thomas
             Bedford
             ,
          
           Master
           
             James
             Cranford
             ,
          
           and
           others
           have
           of
           late
           much
           inclined
           )
           others
           opposing
           these
           have
           fallen
           into
           as
           bad
           conceits
           of
           the
           Covenant
           of
           Gospel
           grace
           ,
           as
           made
           to
           a
           believer
           and
           his
           seed
           ,
           Baptisms
           succession
           to
           
             Jewish
          
           Circumcision
           ,
           and
           fetching
           a
           rule
           from
           thence
           ,
           as
           others
           from
           the
           
             Jewish
          
           Baptism
           .
           Master
           
             Baxter
          
           having
           found
           these
           unsafe
           to
           rest
           on
           ,
           sub
           they
           will
           bring
           the
           assertors
           to
           the
           avouching
           
             Jewish
          
           tenets
           ,
           hath
           devised
           another
           (
           as
           he
           conceives
           )
           more
           refined
           and
           subtile
           way
           ,
           making
           Infants
           Disciples
           of
           Christ
           mediately
           by
           the
           parents
           ,
           or
           proparents
           (
           as
           his
           new
           term
           is
           )
           faith
           (
           which
           he
           never
           proves
           )
           and
           an
           imagined
           ordinance
           or
           law
           of
           Infants
           visible
           Church-membership
           (
           no where
           extant
           )
           
           unrepealed
           ,
           and
           in
           following
           these
           by-ways
           ,
           they
           have
           been
           at
           variance
           among
           themselves
           .
           
             Tertullian
             ,
          
           and
           
             Gregory
             Nazianzen
          
           onely
           allowing
           Infant
           Baptism
           in
           case
           of
           manifest
           danger
           of
           imminent
           death
           ,
           others
           to
           take
           away
           original
           sin
           ,
           Baptizing
           all
           ,
           weak
           or
           strong
           ,
           believers
           or
           unbelievers
           children
           ;
           which
           had
           almost
           quite
           thrust
           Baptism
           of
           believers
           out
           of
           the
           World
           ,
           and
           under
           colour
           of
           Christening
           ,
           (
           as
           they
           fasly
           term
           their
           Infant
           Baptism
           )
           and
           making
           
             Christian
          
           souls
           by
           throwing
           water
           on
           them
           ,
           they
           have
           so
           polluted
           the
           Churches
           of
           God
           with
           the
           dregs
           of
           the
           nations
           ,
           I
           mean
           ,
           innumerable
           ignorant
           ,
           scandalous
           ,
           prophane
           ,
           superstitious
           haters
           ,
           scorners
           ,
           and
           persecutors
           of
           Christianity
           ,
           that
           nothing
           but
           the
           mighty
           power
           of
           God
           is
           sufficient
           to
           purge
           the
           Churches
           of
           God
           of
           that
           loathsome
           and
           infectious
           filth
           ,
           which
           these
           have
           brought
           into
           it
           .
           The
           
             Papists
          
           themselves
           do
           in
           a
           sort
           confess
           that
           Infant
           Baptism
           is
           an
           aberration
           from
           the
           first
           rule
           ,
           in
           that
           they
           count
           it
           not
           perfect
           till
           their
           Mimical
           ,
           and
           ludicrous
           Sacrament
           of
           Confirmation
           be
           added
           ,
           which
           was
           used
           with
           some
           reformation
           in
           respect
           of
           the
           right
           ,
           and
           disclaiming
           of
           some
           errours
           affixed
           to
           it
           ,
           and
           with
           the
           appointment
           of
           Catechizing
           by
           the
           late
           Bishops
           ,
           and
           from
           them
           termed
           Bishopping
           ,
           though
           without
           any
           remarkable
           emendation
           of
           the
           intrusion
           of
           ignorant
           ,
           ungodly
           ,
           unchristian
           persons
           into
           the
           society
           of
           Christians
           and
           the
           Lords
           supper
           .
           Some
           of
           those
           who
           of
           late
           have
           sought
           reformation
           herein
           ,
           begin
           to
           devise
           how
           they
           may
           remedy
           this
           evil
           ,
           and
           yet
           keep
           the
           multitude
           in
           their
           Communion
           ,
           by
           refining
           that
           which
           is
           called
           Confirmation
           .
           To
           this
           purpose
           ,
           lately
           is
           published
           by
           Master
           
             Jonathan
             Hanmer
             ,
             An
             exercitation
             or
             Confirmation
             ,
          
           to
           which
           Master
           
             George
             Hughes
             ,
          
           Master
           
             Richard
             Baxter
             ,
          
           and
           Master
           
             Ralph
             Venning
             ,
          
           have
           prefixed
           their
           Epistles
           ;
           concerning
           which
           ,
           how
           he
           is
           mistaken
           in
           the
           laying
           on
           of
           hands
           used
           by
           the
           Ancients
           ,
           and
           the
           application
           of
           
             Heb.
          
           6.
           2.
           to
           Confirmation
           after
           Infant
           Baptism
           ,
           is
           perceptible
           by
           
             Sect.
          
           23.
           of
           the
           second
           part
           of
           my
           
             Review
             ,
          
           and
           sundry
           passages
           in
           his
           own
           book
           ,
           in
           which
           many
           things
           besides
           are
           vented
           without
           proof
           ,
           about
           difference
           between
           the
           Church
           of
           Infants
           and
           Adult
           members
           ,
           of
           the
           effect
           of
           Confirmation
           ,
           of
           compleat
           and
           incompleat
           visible
           Church-members
           ,
           
             &c.
          
           the
           errors
           of
           which
           it
           is
           unnecessary
           to
           refute
           ,
           there
           being
           no
           proof
           of
           them
           offered
           ,
           but
           his
           own
           and
           other
           Divines
           mistakes
           ,
           and
           the
           main
           of
           the
           design
           being
           to
           set
           up
           another
           humane
           inventi●n
           ,
           which
           hath
           no
           precept
           or
           promise
           of
           God
           ,
           that
           he
           may
           uphold
           or
           colour
           over
           an
           old
           corruption
           .
           It
           pleased
           God
           lately
           to
           begin
           to
           bring
           the
           truth
           concerning
           Baptism
           of
           believers
           to
           light
           in
           this
           Nation
           ,
           which
           stirred
           up
           many
           to
           contend
           for
           Infant
           Baptism
           ,
           and
           having
           ,
           as
           they
           imagined
           (
           though
           the
           three
           parts
           of
           my
           
             Review
          
           now
           published
           do
           sufficiently
           shew
           they
           are
           deceived
           )
           made
           that
           sure
           ,
           they
           have
           of
           late
           fallen
           to
           dispute
           whose
           Infants
           are
           to
           be
           Baptized
           .
           Mr.
           
             Thomas
             Hooker
             ,
          
           Mr.
           
             Cobbet
             ,
          
           Mr.
           
             Firmin
             ,
          
           and
           others
           ,
           pleading
           against
           the
           Baptism
           of
           the
           Infants
           of
           the
           national
           and
           parochial
           Church-members
           ,
           and
           some
           of
           them
           restraining
           it
           to
           Infants
           of
           inchurched
           Church-members
           ,
           and
           those
           who
           are
           judged
           to
           be
           real
           visible
           Saints
           ,
           have
           been
           opposed
           by
           Master
           
             Rutherford
             ,
          
           Master
           
             Cawdery
             ,
          
           Master
           
             Blake
             ,
          
           and
           others
           .
           Master
           
             Blake
          
           to
           maintain
           his
           tenet
           ,
           hath
           asserted
           that
           a
           Dogmatical
           faith
           intitles
           to
           baptism
           :
           to
           oppose
           which
           ,
           Master
           
             Baxter
             ,
          
           however
           in
           his
           Letter
           to
           me
           he
           pretends
           the
           unpleasantness
           and
           non-necessity
           of
           meddling
           any
           more
           about
           the
           point
           of
           Infant
           Baptism
           ,
           the
           want
           of
           time
           and
           health
           for
           work
           of
           greater
           moment
           ,
           that
           he
           might
           decline
           ●●●●ing
           where
           his
           law
           of
           Infants
           visible
           Church-membership
           unrepealed
           is
           ,
           and
           
           thinks
           a
           man
           cannot
           justifie
           it
           to
           lay
           out
           the
           hundreth
           part
           ,
           or
           perhaps
           the
           thousandth
           part
           of
           his
           time
           ,
           study
           ,
           talk
           ,
           or
           zeal
           ,
           upon
           this
           question
           ,
           yet
           here
           he
           blames
           not
           them
           that
           
             are
             sollicitous
             about
          
           it
           ,
           being
           
             of
             Divine
             appointment
             and
             practical
             ,
             of
             such
             concernment
             to
             the
             Church
             ,
          
           and
           hath
           himself
           ,
           besides
           his
           Apology
           before
           this
           last
           year
           ,
           published
           a
           large
           Book
           of
           disputations
           concerning
           right
           ●o
           Sacraments
           ,
           the
           second
           whereof
           is
           against
           Master
           Blake
           ;
           which
           though
           it
           was
           intended
           onely
           to
           overthrow
           his
           tenet
           ,
           yet
           indeed
           the
           middle
           terms
           and
           proofs
           of
           his
           Arguments
           do
           beat
           down
           his
           own
           tenet
           of
           Infant
           Baptism
           ,
           and
           direct
           into
           the
           right
           way
           of
           restoring
           believers
           Baptism
           ,
           To
           demonstrate
           which
           ,
           that
           those
           who
           have
           adhered
           to
           Mr.
           
             Baxter
          
           may
           see
           how
           ill
           Master
           
             Baxter
          
           hath
           dealt
           with
           them
           ,
           and
           may
           ,
           if
           God
           give
           them
           wisdom
           to
           discern
           the
           truth
           ,
           be
           brought
           into
           the
           right
           way
           of
           believers
           Baptism
           ,
           is
           this
           writing
           framed
           ,
           in
           which
           thou
           hast
           presented
           to
           thee
           ,
           a
           remarkable
           instance
           of
           Gods
           providence
           ,
           in
           clearing
           truth
           by
           the
           Pen
           of
           its
           most
           eminent
           adversary
           ,
           and
           of
           his
           he●●●le●●
           writing
           ,
           not
           observing
           how
           his
           own
           Arguments
           against
           another
           sight
           against
           himself
           .
           The
           urging
           thereof
           ,
           is
           that
           way
           which
           
             Logicians●●prove
          
           of
           ,
           and
           against
           the
           person
           is
           ever
           counted
           a
           good
           plea
           to
           Argue
           for
           his
           own
           condemnation
           out
           of
           his
           own
           mouth
           ,
           and
           in
           this
           matter
           is
           good
           as
           to
           the
           thing
           ,
           it
           being
           not
           onely
           asserted
           by
           him
           ,
           but
           also
           largely
           proved
           .
           In
           the
           publishing
           hereof
           the●e
           is
           no
           more
           wrong
           done
           to
           him
           ,
           then
           was
           done
           by
           Bishop
           
             Morton
          
           in
           his
           Apology
           ,
           in
           aliedging
           the
           
             Romanists
          
           words
           in
           their
           writings
           ,
           as
           an
           Advoca●e
           for
           the
           
             Protestants
             ,
          
           against
           themselves
           ,
           but
           much
           right
           to
           the
           truth
           and
           Church
           of
           God
           ;
           nothing
           i●●ere
           set
           down
           as
           his
           but
           his
           own
           words
           ,
           what
           is
           added
           be
           may
           discern'd
           by
           the
           different
           letor
           some
           other
           mark
           .
           His
           caution
           ,
           that
           he
           means
           his
           propositions
           in
           the
           case
           of
           Baptism
           of
           adult
           persons
           ,
           and
           that
           he
           hath
           elsewhere
           proved
           Infant
           Baptism
           ,
           are
           without
           wrong
           to
           him
           left
           out
           ,
           sith
           his
           Arguments
           do
           as
           strongly
           prove
           there
           should
           be
           none
           but
           Adult
           Baptism
           ,
           as
           that
           none
           should
           be
           Baptized
           upon
           the
           profession
           of
           a
           bare
           Dogmatical
           Faith
           ;
           for
           though
           his
           aim
           be
           onely
           to
           prove
           that
           the
           faith
           professed
           which
           intitles
           to
           Baptism
           must
           be
           justifying
           ,
           yet
           his
           Arguments
           to
           prove
           this
           prove
           more
           ,
           that
           none
           but
           such
           as
           profess
           such
           faith
           are
           to
           be
           Baptized
           ,
           and
           that
           this
           profession
           is
           to
           be
           by
           each
           Baptized
           in
           his
           own
           person
           ,
           and
           no
           other
           to
           be
           Baptized
           .
           Not
           one
           Text
           he
           brings
           proves
           that
           a
           Parents
           or
           Proparents
           profession
           doth
           intitle
           to
           Baptism
           ;
           what
           he
           hath
           disputed
           elsewhere
           for
           Infant
           Baptism
           is
           all
           now
           answered
           and
           published
           in
           the
           three
           parts
           of
           my
           
             Review
             ;
          
           no where
           doth
           he
           prove
           (
           though
           that
           is
           it
           be
           should
           chiefly
           have
           proved
           )
           that
           in
           order
           to
           Baptism
           a
           Parents
           or
           Proparents
           profession
           is
           by
           God
           allowed
           as
           the
           Infants
           own
           ,
           but
           still
           be
           supposeth
           it
           ,
           which
           is
           the
           main
           point
           to
           be
           proved
           ,
           which
           
             Logicians
          
           know
           is
           of
           all
           fallacies
           the
           grossest
           ,
           to
           wit
           ,
           the
           begging
           of
           the
           question
           .
           Yet
           lately
           Master
           
             Baxter
          
           hath
           Printed
           a
           book
           about
           Confirmation
           ,
           in
           which
           he
           dictates
           many
           things
           which
           he
           should
           prove
           ,
           of
           Infant
           visible
           Church-members
           and
           their
           priviledges
           ,
           and
           repeats
           his
           ol●
           Arguments
           for
           Infant
           Baptism
           ,
           and
           acknowledging
           onely
           his
           sorrow
           for
           provoking
           words
           ,
           saith
           he
           will
           give
           some
           account
           ,
           and
           in
           his
           preface
           to
           his
           book
           of
           Justification
           tells
           the
           Reader
           ,
           he
           shall
           yet
           vindicate
           his
           Papers
           written
           to
           me
           ,
           where
           he
           gives
           some
           reason
           also
           of
           Printing
           my
           Animadversions
           on
           his
           Aphorisms
           of
           Justification
           .
           His
           sorrow
           for
           his
           provoking
           words
           is
           some
           good
           sign
           of
           Gods
           touching
           his
           heart
           ,
           and
           so
           far
           as
           belong
           to
           my
           person
           I
           heartily
           forgive
           him
           ,
           though
           they
           have
           been
           extreamly
           injurious
           to
           me
           ,
           to
           the
           tr●th
           and
           Church
           of
           God
           .
           
           And
           for
           my
           Animadversions
           he
           hath
           now
           Printed
           ,
           he
           may
           understand
           that
           I
           intend
           (
           if
           God
           vouchsafe
           me
           life
           ,
           and
           strength
           ,
           and
           leisure
           )
           to
           shew
           the
           insufficiency
           of
           his
           answers
           .
           If
           he
           give
           an
           account
           and
           vindicate
           his
           Papers
           ,
           I
           expect
           he
           should
           do
           it
           otherwise
           then
           he
           did
           in
           his
           
             Praefestinantis
             Morator
             ,
          
           and
           his
           usual
           fashion
           is
           .
           Let
           him
           do
           that
           which
           becomes
           a
           Replicant
           ,
           set
           down
           mine
           own
           words
           to
           which
           he
           answer
           ,
           and
           answer
           them
           fully
           and
           distinctly
           without
           interrogations
           &
           exclamations
           ,
           proving
           such
           distinctions
           ,
           definitions
           ,
           assertions
           ,
           expositions
           ,
           as
           I
           deny
           ,
           and
           making
           good
           by
           solid
           proof
           his
           Arguments
           ,
           which
           that
           learned
           man
           mentioned
           in
           my
           preface
           to
           the
           third
           part
           of
           my
           
             Review
          
           counted
           not
           like
           an
           Argument
           for
           Infant
           Baptism
           ,
           and
           allows
           me
           to
           tell
           him
           ,
           that
           if
           he
           will
           choose
           his
           best
           Argument
           ,
           he
           is
           ready
           to
           demonstrate
           his
           censure
           of
           his
           book
           to
           have
           been
           just
           .
           In
           the
           mean
           time
           I
           judge
           it
           necessary
           that
           this
           book
           be
           Printed
           ,
           that
           if
           God
           shall
           vouchsafe
           him
           such
           mercy
           he
           may
           understand
           his
           error
           from
           his
           own
           writing
           ,
           and
           the
           Reader
           may
           judge
           whether
           the
           Lord
           doth
           not
           now
           abundantly
           refute
           Infant
           Baptism
           ,
           and
           require
           him
           to
           practise
           that
           command
           of
           Christ
           of
           being
           Baptized
           after
           believing
           ,
           which
           however
           now
           reproached
           ,
           was
           by
           all
           
             Christians
          
           observed
           heretofore
           with
           much
           zeal
           and
           conscience
           of
           their
           duty
           and
           honor
           ,
           and
           is
           commended
           to
           him
           from
           Christ
           and
           his
           Apostles
           .
           Remember
           the
           words
           of
           Christ
           ,
           
             John
          
           14
           ▪
           15.
           
           
             If
             ye
             love
             me
             keep
             my
             commandments
             .
          
           Luke
           6.
           46.
           
           
             And
             why
             call
             ye
             me
             Lord
             Lord
             ,
             and
             do
             not
             the
             things
             which
             I
             say
             ?
          
           Matth.
           15.
           9.
           
           
             In
             vain
             do
             they
             worship
             me
             ,
             teaching
             for
             doctrines
             the
             commandments
             of
             men
             .
          
           Farewel
           .
        
         
           
             LONDON
             ,
             
               12th
               .
               
               Moneth
               ,
               the
               21.
               day
               ,
               1658.
               
            
          
           
             Thine
             in
             our
             Lord
             ,
             JOHN
             TOMBES
             .
          
        
      
    
     
       
       
         
           Felo
           de
           Se.
           
        
         
           MAster
           
             Baxter
          
           of
           right
           to
           Sacraments
           ,
           disp.
           2.
           
             pag.
          
           53.
           
           Argum.
           1.
           
           If
           we
           must
           not
           baptize
           any
           who
           profess
           not
           true
           repentance
           ,
           
             then
             must
             we
             not
             baptize
             any
             Infants
             ;
          
           but
           the
           antecedent
           is
           true
           .
           Therefore
           ,
           &c.
           
             The
             consequence
             of
             the
             major
             ,
             is
             manifest
             ,
             sith
             this
             proposition
             on
             which
             it
             depends
             ,
             Infants
             profess
             not
             true
             repentance
             ,
             is
             manifest
             by
             sense
             .
          
           The
           antecedent
           is
           easily
           proved
           from
           Scripture
           ,
           and
           I
           know
           not
           whether
           any
           
             Protestant
          
           deny
           it
           .
           I
           prove
           1.
           that
           Repentance
           ,
           2.
           and
           such
           as
           is
           proper
           to
           the
           effectually
           called
           is
           necessary
           to
           be
           professed
           by
           all
           that
           we
           may
           baptize
           ;
           I
           will
           joyn
           the
           proof
           of
           both
           together
           .
           
             Argum.
          
           1.
           
           If
           
             John
             Baptist
          
           required
           the
           profession
           of
           true
           repentance
           in
           men
           before
           he
           would
           baptize
           them
           ,
           then
           so
           must
           we
           :
           but
           
             John
          
           did
           so
           ,
           therefore
           the
           consequence
           is
           clear
           .
           1.
           
           For
           either
           
             John●
          
           baptism
           and
           Christs
           were
           the
           same
           ,
           as
           most
           of
           our
           Divines
           against
           the
           
             Papists
          
           do
           maintain
           (
           though
           
             Zanchy
             ,
          
           and
           some
           few
           more
           follow
           the
           judgement
           of
           the
           ancient
           Doctors
           in
           this
           )
           or
           as
           
             Calvin
             Institut
             ,
          
           saith
           ,
           the
           difference
           seems
           to
           be
           but
           this
           ,
           that
           
             John
          
           baptized
           them
           into
           the
           Messiah
           to
           come
           ,
           and
           the
           Apostles
           into
           the
           name
           of
           the
           Messiah
           already
           come
           .
           2.
           
           Or
           if
           the
           difference
           be
           greater
           we
           may
           argue
           
             a
             fortiori
             ,
          
           from
           the
           more
           forcible
           :
           if
           
             Johns
          
           baptism
           required
           a
           profession
           of
           repentance
           ,
           then
           much
           more
           Christs
           ;
           for
           certainly
           Christ
           required
           not
           less
           then
           
             John
             ,
          
           not
           did
           he
           take
           the
           impenitent
           into
           his
           Kingdom
           whom
           
             John
          
           excluded
           .
           The
           antecedent
           I
           prove
           .
           1.
           
           From
           
             Mark
          
           1.
           3
           ,
           4.
           
           He
           preached
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           baptism
           of
           repentance
           unto
           the
           remission
           of
           sins
           .
           And
           doubless
           that
           repentance
           which
           is
           in
           
             remissionem
             pecatorum
             ,
          
           unto
           the
           remission
           of
           sins
           ,
           is
           true
           special
           repentance
           .
           One
           of
           our
           Divines
           ,
           and
           many
           of
           the
           Papists
           have
           sound
           another
           evasion
           :
           That
           is
           ,
           that
           
             John
          
           did
           engage
           them
           to
           repent
           ,
           but
           not
           requiring
           a
           profession
           of
           repentance
           as
           foregoing
           baptism
           ;
           but
           this
           is
           against
           the
           whole
           current
           of
           expositors
           ,
           ancient
           and
           modern
           ,
           and
           2.
           against
           the
           plain
           scope
           of
           the
           Text
           .
           The
           words
           in
           
             Matth.
          
           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
           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
           onely
           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
           is
           the
           sense
           of
           the
           text
           ,
           and
           this
           he
           confesseth
           because
           he
           must
           rather
           be
           a
           faithful
           expositor
           ,
           then
           a
           subtile
           adversary
           .
           And
           if
           any
           should
           say
           that
           it
           's
           onely
           confession
           that
           's
           
           required
           ,
           which
           is
           no
           certain
           sign
           of
           true
           repentance
           ,
           I
           answer
           :
           When
           
             John
          
           saith
           ▪
           if
           we
           confess
           our
           sins
           ,
           he
           is
           faithfull
           and
           just
           to
           forgive
           us
           our
           sins
           ]
           he
           to●k
           that
           confession
           to
           be
           a
           sign
           of
           true
           repentance
           ,
           and
           our
           expositors
           and
           the
           ancients
           befor
           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
           accompanying
           it
           ,
           where
           to
           the
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           is
           added
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           confessing
           and
           shewing
           their
           deeds
           .
           And
           it
           may
           suffice
           that
           the
           baptism
           to
           which
           this
           confession
           was
           required
           ,
           is
           the
           baptism
           of
           repentance
           .
        
         
           But
           it
           is
           objected
           that
           in
           the
           11.
           vers.
           of
           
             Matth.
          
           3.
           
           It
           is
           said
           by
           
             John
          
           [
           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
           baptize
           you
           upon
           your
           present
           profession
           of
           repentance
           ,
           to
           newness
           of
           life
           ]
           for
           that
           this
           profession
           did
           go
           before
           is
           proved
           already
           ,
           &
           then
           the
           rest
           can
           be
           no
           more
           ,
           than
           the
           continuance
           of
           repentance
           and
           exercise
           of
           it
           in
           newness
           of
           ●ife
           ,
           which
           they
           are
           engaged
           to
           for
           the
           future
           :
           Onely
           if
           any
           falsly
           profess
           it
           at
           present
           his
           own
           confession
           is
           an
           engagement
           to
           it
           as
           a
           duty
           .
           
             Grotius
          
           saith
           ,
           that
           [
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             potest
             non
             incommode
             exponi
             hoc
             modo
             ,
             baptizo
             vos
             super
             professione
             paenitentiae
             quam
             facitis
             ,
          
           unto
           repentance
           may
           commodiously
           be
           thus
           expounded
           ;
           I
           baptize
           you
           upon
           profession
           of
           repentance
           ,
           which
           ye
           make
           .
           The
           plain
           meaning
           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
           in
           
             Matth.
          
           3.
           against
           
             Salm●ron
          
           )
           we
           maintain
           
             Johns
          
           baptism
           to
           be
           effectual
           ,
           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
           ,
           that
           he
           calleth
           from
           the
           Ph●ri●ees
           ,
           
             Matth.
          
           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
           is
           true
           ,
           therefore
           to
           is
           the
           consequent
           .
           All
           that
           requireth
           proof
           is
           of
           the
           antecedent
           ,
           which
           I
           prove
           from
           an
           ●numeration
           of
           those
           texts
           that
           do
           afford
           us
           this
           direction
           (
           besides
           the
           fore-mentioned
           .
           )
        
         
           1.
           
           Jesus
           Christ
           himself
           did
           by
           preaching
           repentance
           prepare
           men
           for
           baptism
           ,
           end
           for
           his
           Kingdom
           ,
           as
           
             John
          
           before
           began
           to
           do
           ,
           
             Matth.
          
           4.
           17.
           so
           
             Matth.
          
           1.
           15.
           
           The
           Kingdom
           of
           God
           is
           at
           hand
           ,
           repent
           ye
           and
           believe
           the
           Gospe●
           ;
           and
           to
           that
           end
           he
           sent
           his
           Apostles
           and
           other
           Preachers
           ,
           
             Mark
             16.
             12.
             
             Acts
             17.
             30.
             
             Luke
          
           24.
           47.
           
           Repentance
           and
           remission
           is
           to
           be
           preached
           to
           all
           ●●tions
           in
           his
           name
           ▪
           and
           baptism
           which
           is
           for
           the
           obsignation
           of
           remission
           of
           ●●n
           ,
           according
           to
           the
           appointed
           order
           ,
           comes
           after
           repentance
           .
        
         
           And
           when
           it
           is
           said
           by
           
             John
             .
          
           [
           I
           baptize
           you
           with
           water
           to
           repentance
           ,
           but
           he
           shall
           baptize
           you
           with
           the
           Holy
           Ghost
           ]
           
             Matth.
             3.
             11.
             
             Mark
             1.
             8.
             
             Luke
          
           
           3.
           16.
           
           It
           implieth
           that
           Christs
           baptism
           comprehended
           
             Johns
          
           and
           somewhat
           more
           .
           In
           
             Acts
          
           2.
           37
           ,
           38.
           
           When
           the
           
             Jews
          
           were
           pricked
           in
           their
           heart
           (
           which
           was
           a
           preparatorie
           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
           
             verse
          
           41.
           it
           s
           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
           hence
           perswadeth
           to
           repent
           and
           be
           baptized
           for
           remission
           ,
           doth
           in
           the
           next
           chapter
           ,
           
             verse
          
           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
           sometimes
           called
           a
           disciplining
           of
           nations
           ,
           which
           goeth
           before
           baptizing
           them
           ,
           
             Matth.
          
           28.
           19
           ,
           20.
           
           So
           it
           is
           in
           other
           places
           called
           a
           preaching
           of
           repentance
           and
           commanding
           all
           men
           every where
           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
           )
           
             Acts
          
           26.
           18.
           1.
           
           Repent
           and
           turn
           to
           God
           ,
           
             verse
          
           20.
           
           And
           if
           it
           was
           the
           sum
           of
           
             Pauls
          
           preaching
           to
           the
           unbaptized
           [
           repentance
           toward
           God
           ,
           and
           faith
           toward
           the
           Lord
           Jesus
           Christ
           ]
           
             Acts
          
           20.
           21.
           
           So
           that
           it
           is
           apparent
           that
           they
           took
           the
           profession
           or
           appearance
           of
           both
           faith
           and
           repentance
           as
           prerequisite
           to
           baptism
           ,
           and
           still
           this
           same
           repentance
           is
           it
           that
           hath
           the
           remission
           of
           sin
           connexed
           ,
           
             Acts.
             5.
             31.
             
             Luke
          
           24.
           47.
           
           Its
           repentance
           unto
           life
           ,
           
             Acts
          
           11.
           18.
           
           And
           when
           the
           Apostles
           compare
           
             Johns
          
           baptism
           with
           
             Christs
             ,
          
           they
           still
           acknowledge
           
             Johns
          
           to
           be
           baptism
           of
           repentance
           ,
           
             Acts
          
           13.
           24.
           and
           19.
           4.
           and
           when
           the
           Apostle
           doth
           purposely
           recite
           the
           principle
           of
           our
           Religion
           he
           doth
           it
           in
           this
           order
           .
           
             Heb.
          
           6.
           1
           ,
           2.
           
           [
           The
           foundation
           of
           repentance
           from
           dead
           works
           and
           saith
           towards
           God
           ,
           of
           the
           doctrine
           of
           baptisms
           ,
           
             &c.
          
           ]
        
         
           
             Argum.
          
           3.
           
           They
           that
           before
           they
           are
           baptized
           must
           renounce
           the
           world
           ,
           the
           flesh
           and
           the
           devil
           ,
           must
           profess
           true
           Evangelical
           repentance
           (
           I
           mean
           still
           such
           as
           hath
           a
           promise
           of
           pardon
           and
           salvation
           )
           but
           all
           that
           are
           baptized
           must
           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
           onely
           an
           engagement
           of
           this
           for
           the
           future
           ,
           but
           a
           profession
           also
           of
           it
           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
           and
           the
           uncircumcision
           of
           your
           flesh
           hath
           he
           quickened
           together
           with
           him
           ,
           having
           forgiven
           you
           all
           trespasses
           .
           Where
           note
           1.
           that
           this
           is
           spoken
           to
           all
           the
           Church
           of
           
           the
           
             Colossians
             ▪
          
           and
           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
           and
           putting
           off
           of
           our
           sins
           ;
           and
           though
           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
           quickned
           together
           with
           him
           .
           3.
           
           Note
           also
           that
           it
           is
           not
           onely
           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
           quickned
           with
           him
           ;
           and
           this
           doth
           all
           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.
           chapter
           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
           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
           shal
           be
           also
           into
           the
           likeness
           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
           ,
           &
           so
           to
           be
           buried
           with
           him
           by
           baptism
           into
           death
           &
           planted
           together
           into
           the
           likeness
           of
           his
           death
           .
           2.
           
           And
           that
           this
           is
           not
           supposed
           to
           be
           onely
           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
           
             verse
          
           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
           impartialitie
           ,
           will
           soon
           discern
           that
           true
           repentance
           and
           abrenuntiation
           of
           the
           service
           of
           sin
           ,
           was
           to
           be
           professed
           by
           all
           that
           would
           be
           baptized
           ;
           and
           that
           thereupon
           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
           Apostles
           all
           called
           and
           supposed
           such
           as
           they
           professed
           themselves
           to
           be
           .
        
         
           
             Argum.
          
           5.
           
           If
           it
           be
           the
           very
           nature
           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
           do
           shew
           that
           true
           repentance
           and
           present
           repentance
           must
           be
           professed
           by
           all
           those
           that
           we
           may
           baptize
           .
        
         
           
             Pag.
             62.
             
             Argum.
          
           2.
           
           My
           first
           Argument
           was
           from
           the
           necessity
           of
           a
           profession
           of
           true
           repentance
           .
           The
           2.
           shall
           be
           from
           the
           equipollent
           terms
           ,
           a
           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
           :
           
             But
             no
             Infant
             professeth
             to
             believe
             in
             God
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Ghost
             ;
             therefore
             we
             must
             baptize
             no
             Infant
             :
             The
             minor
             is
             manifest
             by
             sense
             .
          
           The
           major
           is
           proved
           from
           
             Matth.
          
           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
             essot
             ,
             figuraque
             remissionem
             peccatorum
             &
             spiritus
             donum
             afferes
             incredulis
             ,
             qui
             nondum
             essent
             Christi
             membra
             .
          
           For
           otherwise
           he
           should
           speak
           false
           ,
           and
           the
           figure
           should
           bring
           remission
           of
           sins
           ,
           and
           the
           gift
           of
           the
           spirit
           to
           unbelievers
           ,
           who
           were
           not
           members
           of
           Christ
           .
           And
           that
           ,
           
             non
             abs
             re
             ,
             Patris
             ,
             Filii
             &
             spiritus
             expressa
             hic
             fit
             mentio
             ,
             quia
             aliter
             baptismi
             vis
             apprehendi
             non
             potest
             ,
             quam
             si
             a
             gratuita
             patris
             miserecordia
             initium
             fiat
             ,
             qui
             nos
             per
             filium
             sibi
             reconciliat
             ,
             deinde
             in
             medium
             prodeat
             Christus
             ipse
             cum
             mortis
             suae
             sacrificio
             ,
             &
             tandem
             accedat
             etiam
             Spiritus
             sanctus
             per
             quem
             nos
             abluit
             &
             regenerat
             ;
             denique
             suorum
             omnium
             bonorum
             consor●es
             faciat
             .
          
           Not
           from
           the
           matter
           ,
           here
           is
           express
           mention
           made
           of
           the
           Father
           ,
           Son
           ,
           and
           Spirit
           ,
           because
           otherwise
           the
           efficacie
           of
           baptism
           cannot
           be
           apprehended
           ,
           but
           by
           beginning
           from
           the
           Fathers
           free
           mercy
           ,
           who
           reconciles
           us
           to
           himself
           by
           his
           Son
           ,
           and
           then
           that
           Christ
           himself
           come
           between
           with
           the
           sacrifice
           of
           his
           death
           ,
           and
           then
           at
           last
           the
           holy
           spirit
           also
           approach
           ,
           by
           which
           he
           washeth
           and
           regenerates
           us
           ,
           and
           last
           of
           all
           makes
           us
           partakers
           of
           his
           benefits
           .
           It
           appeareth
           by
           comparing
           
             Matth.
          
           28.
           19.
           with
           
             Rom.
          
           6.
           3.
           and
           1
           
             Cor.
          
           1.
           13
           ,
           14
           ,
           15.
           and
           10.
           2.
           that
           to
           be
           baptized
           into
           the
           name
           of
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           ,
           is
           not
           onely
           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
           Doctor
           
             Hammond
             ,
             Pract.
             Catech.
             lib.
          
           6.
           5.
           2.
           
           And
           especially
           on
           
             Matth.
             28.
             19.
             
             Grotius
          
           at
           large
           ,
           and
           that
           it
           comprehendeth
           or
           presupposeth
           a
           profession
           of
           believing
           Son
           and
           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
             Chuch
             over
             taught
             the
          
           Catechumeni
           
             the
             creed
             first
             ,
             in
             which
             they
             profess
             to
             believe
             in
             God
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Ghost
             .
             And
             before
             they
             actually
             baptized
             them
             ,
             they
             asked
             them
             whether
             they
             believed
             in
             God
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Ghost
             ?
          
           To
           which
           they
           must
           answer
           affirmatively
           ,
           or
           not
           be
           baptized
           .
           
             And
             all
             that
             are
             baptized
             must
             first
             profess
             to
             believe
             in
             his
             Name
             ,
             and
             so
             to
             receive
             him
             ,
             and
             not
             onely
             promise
             to
             do
             it
             hereafter
             .
          
           I
           adde
           that
           the
           same
           faith
           that
           is
           mentioned
           in
           the
           ordinary
           Creed
           in
           the
           Church
           ,
           is
           meant
           in
           the
           baptismal
           profession
           ,
           and
           to
           be
           required
           before
           baptism
           ;
           this
           will
           be
           confessed
           .
           1.
           
           Because
           the
           creed
           it self
           hath
           been
           this
           1300.
           years
           at
           least
           professed
           before
           baptism
           .
           2.
           because
           the
           creed
           it self
           is
           but
           the
           3.
           fundamental
           baptismal
           articles
           mentioned
           ,
           
             Matth.
          
           28.
           19.
           enlarged
           and
           explained
           on
           subsequent
           occasions
           (
           as
           
             Sandford
             ,
          
           and
           
             Parker
             ,
             de
             Descensu
          
           have
           learnedly
           and
           largley
           proved
           ,
           and
           
             Grotius
          
           in
           
             Matth.
          
           28.
           19.
           proves
           out
           of
           
             Tertullian
             ,
             &c.
          
           that
           the
           creed
           was
           not
           then
           in
           the
           form
           of
           words
           as
           now
           ,
           though
           the
           same
           doctrine
           was
           used
           in
           other
           words
           ,
           to
           the
           same
           uses
           .
        
         
           
             Pag.
             68.
             
             Argum.
          
           3.
           
           The
           foregoing
           Argument
           was
           taken
           from
           the
           prerequisite
           profession
           ,
           the
           next
           shall
           be
           taken
           from
           the
           very
           work
           it self
           ,
           
             viz.
          
           the
           presenting
           and
           offering
           our selves
           to
           be
           baptized
           ,
           and
           willingly
           receiving
           baptism
           :
           thus
           ,
        
         
           If
           it
           be
           the
           very
           nature
           or
           appointed
           use
           of
           the
           ex●eanal
           part
           of
           baptism
           it self
           
           (
           yea
           essential
           to
           it
           )
           to
           signifie
           and
           profess
           (
           among
           other
           things
           )
           the
           saving
           faith
           and
           repentance
           of
           the
           baptized
           ,
           then
           true
           baptism
           cannot
           go
           without
           such
           a
           profession
           .
           
             But
             the
             baptism
             of
             Infants
             is
             without
             such
             a
             profession
             ,
             therefore
             the
             baptism
             of
             Infants
             is
             not
             true
             baptism
             .
             The
             minor
             is
             manifest
             by
             sense
             .
          
           The
           antecedent
           (
           which
           onely
           requireth
           proof
           )
           I
           prove
           thus
           :
           It
           is
           of
           the
           instituted
           nature
           of
           baptism
           to
           be
           in
           general
           ,
           a
           professing
           sign
           as
           well
           as
           an
           engaging
           sign
           ,
           
             de
             futuro
             ,
          
           for
           the
           future
           :
           This
           I
           premise
           ,
           as
           granted
           by
           all
           Christians
           that
           I
           know
           of
           that
           have
           written
           of
           baptism
           ,
           and
           then
           let
           us
           consider
           of
           the
           several
           parts
           of
           the
           sign
           or
           external
           Ordinance
           ,
           with
           the
           signification
           of
           each
           ;
           that
           it
           is
           essential
           to
           it
           to
           be
           significant
           and
           obligatory
           on
           our
           part
           ,
           as
           well
           as
           on
           Gods
           part
           ,
           is
           commonly
           confessed
           .
           And
           1.
           the
           Minister
           doth
           baptize
           him
           into
           the
           name
           of
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           ;
           and
           the
           party
           doth
           consent
           thereto
           ,
           1.
           voluntarily
           offering
           himself
           to
           be
           bapitzed
           ,
           and
           then
           2.
           voluntarily
           receiving
           that
           baptism
           .
           And
           his
           offer
           of
           himself
           hereto
           ,
           goeth
           before
           the
           Ministers
           baptizing
           him
           ,
           and
           his
           reception
           of
           that
           baptism
           is
           essential
           to
           it
           :
           So
           that
           baptism
           essentially
           containeth
           on
           his
           part
           a
           signal
           profession
           of
           consent
           to
           that
           which
           is
           meant
           in
           the
           form
           used
           by
           the
           Minister
           [
           I
           Baptize
           thee
           into
           the
           name
           of
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           ]
           And
           that
           is
           ,
           that
           God
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           be
           mine
           ,
           and
           I
           be
           theirs
           ,
           in
           the
           relations
           in
           which
           they
           are
           offered
           in
           the
           Gospel
           to
           Mankind
           ;
           for
           all
           confess
           that
           it
           is
           a
           Covenant
           that
           is
           here
           sealed
           ,
           and
           so
           a
           mutual
           consent
           which
           the
           signs
           are
           instituted
           by
           Christ
           to
           signifie
           .
           Christ
           offereth
           himself
           to
           be
           related
           to
           me
           as
           my
           Jesus
           Christ
           ;
           and
           by
           offering
           my self
           to
           baptism
           ,
           and
           by
           voluntary
           receiving
           it
           ,
           I
           do
           actually
           profess
           my
           acceptance
           of
           his
           offer
           ,
           that
           is
           of
           himself
           so
           offered
           .
           God
           the
           Father
           offereth
           himself
           to
           be
           my
           God
           reconciled
           in
           Christ
           ,
           and
           so
           my
           chief
           good
           :
           and
           by
           voluntary
           receiving
           baptism
           I
           do
           signally
           profess
           my
           acceptance
           of
           him
           so
           offered
           .
           The
           Holy
           Ghost
           is
           offered
           to
           be
           my
           Sanctifyer
           and
           guide
           ;
           and
           by
           voluntary
           reception
           of
           baptism
           into
           his
           Name
           ,
           I
           do
           signally
           profess
           my
           acceptance
           of
           him
           so
           offered
           :
           So
           that
           it
           is
           a
           most
           clear
           case
           ,
           that
           baptism
           as
           baptism
           ,
           according
           to
           it
           s
           instituted
           nature
           and
           use
           ,
           doth
           contain
           the
           persons
           actual
           signal
           profession
           of
           present
           assent
           to
           the
           truth
           of
           the
           Gospel
           ,
           and
           acceptance
           of
           God
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           as
           therein
           offered
           .
           And
           it
           containeth
           (
           as
           our
           Divines
           commonly
           maintain
           )
           an
           actual
           signal
           profession
           that
           we
           there
           presently
           consecrate
           or
           devote
           ,
           or
           dedicate
           our selves
           to
           God
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           in
           the
           foresaid
           relations
           .
           2.
           
           Another
           part
           of
           baptism
           is
           ,
           the
           Ministers
           washing
           the
           person
           ,
           and
           the
           person
           first
           offering
           himself
           to
           be
           washed
           ,
           and
           after
           actually
           receiving
           it
           ,
           doth
           thereby
           signally
           profess
           his
           consent
           .
           Now
           this
           washing
           doth
           essentially
           signifie
           our
           washing
           from
           our
           former
           filth
           of
           sin
           ,
           together
           with
           the
           guilt
           ;
           our
           putting
           off
           the
           old
           man
           which
           is
           corrupt
           according
           to
           the
           deceitful
           lusts
           of
           the
           flesh
           .
           He
           that
           signally
           professeth
           his
           present
           consent
           to
           be
           washed
           by
           the
           blood
           of
           Christ
           from
           his
           former
           filthiness
           and
           guilt
           ,
           and
           to
           lay
           by
           the
           filthiness
           of
           flesh
           and
           Spirit
           ,
           doth
           
             co
             nomine
          
           profess
           saving
           faith
           and
           repentance
           .
           But
           all
           that
           are
           baptized
           with
           the
           baptism
           of
           Christs
           institution
           ,
           do
           by
           the
           very
           voluntary
           reception
           of
           baptism
           ,
           so
           profess
           ;
           therefore
           they
           do
           thereby
           profess
           saving
           Faith
           and
           Repen●
        
         
           3.
           
           
             Quad
             modum
          
           as
           to
           the
           manner
           ;
           it
           s
           commonly
           confessed
           by
           us
           to
           the
           
           
             Anabaptists
          
           (
           as
           our
           commentators
           declare
           )
           that
           in
           the
           Apostles
           times
           the
           baptized
           were
           dipped
           over
           head
           in
           the
           water
           ,
           and
           that
           this
           signifieth
           their
           profession
           ,
           both
           of
           believing
           the
           bu●ial
           and
           resurrection
           of
           Christ
           ,
           and
           of
           their
           own
           present
           renouncing
           the
           world
           and
           flesh
           ,
           or
           dying
           to
           sin
           and
           living
           to
           Christ
           ,
           or
           rising
           again
           to
           newness
           of
           life
           ,
           or
           being
           buried
           and
           risen
           again
           with
           Christ
           ,
           as
           the
           Apostle
           expoundeth
           in
           the
           forecited
           texts
           of
           
             Col.
          
           2.
           and
           
             Rom.
          
           6.
           
           And
           though
           we
           have
           thought
           it
           lawful
           to
           disuse
           the
           manner
           of
           dipping
           ,
           and
           to
           use
           less
           water
           ,
           yet
           we
           presume
           not
           to
           change
           the
           use
           and
           signification
           of
           it
           :
           So
           then
           ,
           he
           ,
           that
           signally
           professeth
           to
           die
           and
           rise
           again
           in
           baptism
           with
           Christ
           ,
           doth
           signally
           profess
           saving
           faith
           and
           repentance
           .
           But
           thus
           do
           all
           that
           are
           baptized
           according
           to
           the
           Apostles
           practice
           :
           Therefore
           ,
           
             &c.
             
          
        
         
           
             Pag.
             74.
             
             Argum.
          
           4.
           
           If
           we
           must
           baptize
           none
           that
           profess
           not
           their
           consent
           to
           enter
           themselves
           presently
           into
           the
           covenant
           of
           grace
           with
           God
           in
           Christ
           ,
           
             Then
             we
             must
             baptize
             no
             Infant
             ,
          
           but
           the
           former
           is
           true
           ;
           Therefore
           ,
           
             &c.
             
             The
             consequence
             is
             manifest
             ,
             sith
             it
             is
             manifest
             even
             by
             sense
             ,
             that
             Infants
             profess
             not
             their
             consent
             to
             enter
             themselves
             into
             the
             covenant
             of
             Grace
             with
             God
             in
             Christ
             .
          
        
         
           The
           antecedent
           I
           think
           will
           be
           granted
           by
           many
           of
           the
           
             Papists
             ,
          
           and
           it
           is
           the
           common
           Doctrine
           of
           the
           
             Protestants
             ;
          
           and
           therefore
           as
           to
           them
           I
           need
           not
           prove
           it
           .
        
         
           I
           confess
           ,
           some
           of
           the
           
             Anbaptists
             ,
          
           and
           some
           few
           others
           ,
           do
           question
           whether
           baptism
           be
           a
           seal
           of
           the
           covenant
           of
           grace
           ;
           but
           the
           quarrel
           is
           mostly
           ,
           if
           not
           onely
           ,
           about
           the
           bare
           word
           [
           Seal
           ]
           for
           they
           confess
           that
           in
           sense
           which
           we
           mean
           by
           sealing
           ;
           and
           particularly
           they
           confess
           ,
           that
           we
           do
           in
           baptism
           enter
           into
           the
           convenant
           of
           God
           ,
           and
           that
           it
           is
           a
           professing
           and
           engaging
           sign
           on
           our
           part
           ,
           as
           well
           as
           an
           exhibiting
           ,
           notifying
           ,
           confirming
           sign
           on
           Gods
           part
           .
           It
           is
           confest
           it
           is
           the
           covenant
           of
           grace
           we
           are
           to
           enter
           ,
           and
           that
           there
           is
           but
           one
           covenant
           of
           grace
           .
        
         
           This
           Master
           
             Blake
          
           acknowledgeth
           ,
           for
           all
           the
           mention
           of
           an
           outward
           covenant
           :
           it
           is
           also
           a
           confessed
           thing
           on
           all
           hands
           that
           it
           is
           God
           that
           is
           the
           first
           author
           and
           offerer
           of
           the
           covenant
           ,
           that
           it
           is
           he
           that
           redeemed
           us
           ,
           who
           made
           the
           promise
           or
           covenant
           of
           grace
           upon
           the
           ground
           of
           redemption
           ;
           and
           that
           it
           is
           frequently
           called
           a
           covenant
           in
           Scripture
           ,
           as
           it
           is
           a
           Divine
           Law
           or
           constitution
           ,
           without
           respect
           to
           mans
           consent
           ,
           as
           
             Grotius
          
           hath
           proved
           in
           the
           preface
           to
           his
           annotations
           on
           the
           Evangelists
           :
           much
           more
           (
           out
           of
           doubt
           )
           is
           it
           ,
           that
           it
           is
           called
           a
           covenant
           before
           man
           consenteth
           ,
           as
           it
           is
           a
           covenant
           offered
           ,
           and
           not
           yet
           mutually
           entred
           ;
           in
           the
           former
           sense
           the
           word
           is
           taken
           properly
           ,
           but
           in
           another
           sense
           and
           for
           another
           thing
           then
           in
           the
           later
           .
           But
           in
           the
           later
           it
           is
           taken
           tropically
           ,
           
             viz.
          
           Synedochically
           ,
           it
           being
           but
           a
           covenant
           drawn
           up
           and
           consented
           to
           by
           God
           conditionally
           ,
           and
           offered
           to
           us
           for
           our
           con●ent
           .
           It
           is
           the
           same
           covenant
           that
           is
           offered
           to
           us
           and
           not
           another
           ,
           that
           we
           are
           called
           to
           consent
           to
           or
           enter
           in
           ,
           and
           we
           cannot
           be
           truly
           said
           to
           enter
           into
           covenant
           with
           God
           if
           we
           make
           a
           new
           one
           of
           our
           own
           ,
           and
           lay
           by
           his
           ;
           for
           that
           's
           none
           of
           the
           covenant
           of
           God
           :
           he
           never
           offered
           it
           ,
           nor
           will
           he
           ever
           enter
           it
           .
        
         
           We
           are
           I
           hope
           agreed
           what
           the
           covenant
           of
           grace
           is
           ,
           as
           offered
           on
           Gods
           part
           (
           or
           else
           its
           great
           pity
           ;
           )
           
             viz.
          
           that
           on
           the
           title
           of
           cre●●●n
           first
           and
           redemption
           
           after
           ,
           we
           being
           absolutely
           his
           own
           ,
           it
           is
           offered
           to
           us
           ,
           that
           God
           will
           be
           our
           God
           (
           our
           chief
           good
           and
           reconciled
           father
           in
           Christ
           )
           that
           Christ
           will
           be
           our
           Saviour
           (
           by
           propitiation
           teaching
           and
           ruling
           us
           )
           even
           from
           the
           guilt
           ,
           filth
           ,
           or
           power
           of
           sin
           ,
           that
           the
           Holy
           Ghost
           will
           be
           our
           indwelling
           Sanctifier
           ,
           if
           we
           heartily
           or
           sincerely
           accept
           the
           gift
           and
           offer
           ,
           that
           God
           will
           consent
           to
           be
           our
           God
           ,
           Christ
           to
           be
           our
           Jesus
           Christ
           ,
           and
           the
           Holy
           Ghost
           to
           be
           our
           in-dwelling
           Sanctifier
           ,
           if
           we
           will
           but
           consent
           .
           This
           is
           no
           doubt
           the
           gift
           or
           covenant
           so
           offered
           .
           These
           things
           being
           thus
           premised
           ,
           I
           come
           to
           prove
           not
           onely
           the
           inseparability
           but
           even
           the
           identity
           of
           heart
           covenan●ing
           and
           saving
           faith
           ,
           and
           of
           signal
           external
           covenanting
           and
           the
           profession
           of
           saving
           faith
           ,
           without
           which
           we
           must
           not
           baptize
           any
           .
        
         
           
             Pag.
             79.
             
             Argum.
          
           5.
           
           We
           must
           not
           baptize
           any
           without
           the
           profession
           of
           that
           faith
           and
           repentance
           which
           are
           made
           the
           condition
           of
           remission
           of
           sins
           .
           
             But
             Infants
             make
             no
             profession
             of
             that
             faith
             and
             repentance
             which
             are
             made
             the
             condition
             of
             remission
             of
             sins
             ,
             therefore
             no
             Infants
             are
             to
             be
             baptized
             ;
             The
             minor
             is
             manifest
             by
             sense
             ,
          
           and
           the
           major
           I
           prove
           thus
           .
        
         
           If
           we
           must
           not
           baptize
           any
           but
           intentionally
           for
           present
           remission
           of
           sin
           ,
           then
           must
           not
           we
           baptize
           any
           without
           a
           profession
           of
           that
           faith
           and
           repentance
           which
           is
           the
           condition
           of
           remission
           .
           But
           the
           former
           is
           true
           ,
           therefore
           so
           is
           the
           ●uer
           ;
           the
           consequence
           is
           past
           all
           doubt
           ,
           for
           else
           we
           should
           imagine
           that
           men
           may
           have
           present
           actual
           pardon
           without
           that
           faith
           and
           repentance
           which
           are
           the
           condition
           of
           it
           ,
           which
           subverteth
           much
           of
           the
           Gospel
           .
           
             The
             antecedent
             I
             prove
             thus
             :
          
        
         
           If
           God
           hath
           instituted
           no
           baptism
           ,
           but
           what
           is
           intentionally
           for
           the
           present
           remission
           of
           sin
           ,
           
             then
             we
             must
             not
             baptize
             any
             but
             intentionally
             for
             the
             present
             remission
             of
             sin
             :
          
           But
           the
           former
           is
           true
           ,
           therefore
           so
           is
           the
           later
           .
           I
           say
           [
           intentionally
           ]
           in
           contradistinction
           from
           [
           eventually
           ,
           or
           certainly
           and
           infallibly
           attaining
           that
           end
           ]
           where
           further
           note
           ,
           that
           I
           speak
           not
           of
           Gods
           absolute
           decrees
           ,
           as
           if
           his
           intention
           in
           that
           sense
           could
           be
           frustrate
           ;
           but
           of
           his
           ends
           as
           
             Legislator
          
           speaking
           of
           him
           after
           the
           manner
           of
           men
           ,
           but
           principally
           of
           the
           instituted
           end
           of
           his
           ordinances
           ;
           that
           is
           ,
           the
           ends
           which
           he
           requireth
           the
           Minister
           and
           People
           to
           use
           them
           for
           ,
           and
           so
           it
           is
           our
           intention
           principally
           that
           I
           mention
           .
           As
           the
           Gospel
           it self
           is
           said
           to
           be
           intentionally
           to
           save
           men
           ,
           and
           though
           it
           condemn
           most
           ,
           that
           is
           besides
           the
           first
           intention
           and
           but
           by
           accident
           ;
           and
           though
           this
           be
           principally
           to
           be
           spoken
           of
           the
           prae-imposed
           intentions
           of
           their
           conversion
           and
           salvation
           ;
           yet
           Christ
           is
           pleased
           in
           the
           word
           to
           ascribe
           such
           intentions
           to
           himself
           as
           attain
           not
           their
           ends
           ,
           as
           professing
           that
           he
           came
           not
           into
           the
           world
           to
           condemn
           the
           world
           ,
           but
           that
           the
           world
           through
           him
           migh
           be
           saved
           :
           That
           is
           ,
           to
           condemn
           them
           is
           not
           his
           direct
           principal
           intent
           ,
           but
           onely
           on
           supposition
           of
           their
           wilfull
           final
           rejecting
           of
           him
           ;
           and
           thus
           he
           speaks
           partly
           in
           the
           habit
           of
           a
           rector
           or
           promiser
           ,
           and
           partly
           as
           man
           ,
           or
           after
           the
           manner
           of
           men
           :
           and
           of
           the
           intention
           imposed
           on
           us
           there
           is
           no
           doubt
           .
        
         
           Now
           I
           shall
           prove
           the
           antecedent
           (
           for
           the
           consequence
           is
           past
           doubt
           :
           )
           And
           first
           we
           are
           confirmed
           in
           this
           truth
           ,
           because
           the
           Opponent
           (
           whom
           it
           concerneth
           )
           hath
           not
           proved
           any
           other
           baptism
           instituted
           by
           God
           ,
           but
           what
           is
           for
           present
           re●ission
           of
           sins
           .
           If
           they
           can
           shew
           us
           one
           Text
           of
           Scripture
           that
           speaketh
           of
           any
           other
           ,
           we
           shall
           give
           up
           all
           the
           cause
           ;
           but
           yet
           they
           have
           not
           
           done
           it
           that
           I
           know
           of
           .
           In
           the
           mean
           time
           we
           shall
           prove
           the
           contrary
           ,
           God
           hath
           instituted
           but
           one
           baptism
           :
           That
           one
           baptism
           is
           for
           the
           present
           remission
           of
           sins
           ,
           therefore
           God
           hath
           instituted
           no
           baptism
           but
           what
           is
           for
           present
           remission
           .
        
         
           The
           major
           is
           proved
           from
           
             Ephes.
          
           4.
           5.
           
           There
           is
           one
           baptism
           .
           In
           the
           minor
           we
           take
           the
           words
           [
           for
           remission
           ]
           not
           to
           speak
           of
           somewhat
           accidental
           ,
           or
           to
           be
           intended
           onely
           by
           the
           administrator
           ,
           uncertainly
           or
           but
           sometime
           .
           And
           I
           prove
           it
           from
           Scripture
           ,
           
             Acts
          
           2.
           38.
           
           Repent
           and
           be
           baptized
           every
           one
           of
           you
           in
           the
           name
           of
           Jesus
           Christ
           for
           the
           remission
           of
           sins
           ,
           and
           ye
           shall
           receive
           the
           gift
           of
           the
           Holy
           Ghost
           ,
           as
           remission
           is
           here
           made
           the
           end
           of
           baptism
           so
           it
           is
           present
           remission
           .
           For
           1.
           
           It
           is
           such
           as
           is
           the
           consequent
           of
           the
           repentance
           which
           
             Peter
          
           exhorteth
           them
           to
           ,
           but
           that
           was
           present
           remission
           .
           2.
           
           It
           was
           to
           precede
           the
           giving
           of
           the
           Holy
           Ghost
           in
           the
           sense
           there
           mentioned
           ,
           therefore
           it
           was
           present
           remission
           .
           
             Beza
             in
             loc.
          
           upon
           the
           place
           ,
           saith
           ,
           [
           
             in
             nomen
             Christi
             ]
             id
             est
             dans
             Christo
             nomen
             ,
             cujus
             mortis
             ,
             scpulturae
             ac
             resurrectionis
             simus
             in
             baptizo
             participes
             ,
             cum
             peccatorum
             remissione
             ,
             nec
             enim
             hoc
             declarat
             formulam
             baptismi
             s●d
             finem
             &
             scopum
             .
          
           In
           the
           name
           of
           Christ
           ,
           That
           is
           ,
           giving
           our
           name
           to
           Christ
           ,
           of
           whose
           death
           ,
           burial
           ,
           and
           resurrection
           ,
           we
           are
           made
           partakers
           in
           baptism
           ,
           with
           the
           forgiveness
           of
           sins
           ,
           for
           this
           doth
           not
           declare
           the
           form
           of
           baptism
           ,
           but
           the
           end
           and
           scope
           .
           So
           
             Deodate
          
           [
           in
           the
           name
           ]
           
             viz.
          
           [
           not
           onely
           for
           a
           mark
           of
           our
           profession
           of
           the
           Gospel
           ,
           but
           also
           to
           participate
           of
           his
           spiritual
           virtue
           in
           the
           washing
           away
           of
           our
           sins
           ,
           with
           which
           he
           accompanieth
           and
           ratifieth
           the
           external
           ceremony
           in
           those
           who
           are
           his
           ]
           
             Bullinger
             in
             loc.
          
           saith
           ,
           
             Baptiz●ri
             in
             nomine
             Domini
             Jesu
             Christi
             ,
             est
             baptismatis
             signo
             testari
             se
             Christo
             credere
             ad
             remissionem
             peccatorum
             .
          
           To
           be
           baptized
           in
           the
           name
           of
           the
           Lord
           Jesus
           Christ
           ,
           is
           by
           the
           sign
           of
           baptism
           ,
           to
           testifie
           that
           we
           believe
           in
           Christ
           for
           the
           remission
           of
           sins
           .
           1.
           
           Mark
           ,
           It
           is
           not
           onely
           an
           engagement
           to
           believe
           hereafter
           ,
           but
           the
           profession
           of
           a
           present
           faith
           .
           2.
           
           And
           that
           not
           a
           common
           faith
           ,
           but
           that
           which
           hath
           remission
           of
           sin
           .
           3.
           
           And
           this
           was
           not
           an
           accidental
           separable
           use
           of
           baptism
           ;
           but
           he
           makes
           this
           the
           very
           exposition
           of
           
             baptizari
             in
             nomine
             Jesu
             Christi
             ,
          
           to
           be
           baptized
           in
           the
           name
           of
           Jesus
           Christ
           .
           And
           thus
           he
           expoundeth
           the
           covenant
           ,
           [
           
             est
             enim
             baptismus
             pactum
             seu
             foedus
             gratiae
             ,
             quod
             init
             inter
             baptizandum
             nobiscum
             Christus
          
           ]
           For
           baptism
           is
           an
           agreement
           or
           covenant
           of
           grace
           ,
           which
           Christ
           enters
           into
           with
           us
           ,
           when
           we
           are
           baptized
           .
           And
           that
           it
           is
           a
           professing
           sign
           of
           our
           true
           repentance
           ,
           he
           shews
           before
           [
           
             &
             rectissime
             conjungitur
             paenitentia
             &
             baptismus
             ,
             quia
             baptismus
             paenitentiae
             signum
             est
          
           ]
           and
           most
           rightly
           is
           repentance
           and
           baptism
           joyned
           together
           ,
           between
           baptism
           is
           the
           sign
           of
           repentance
           .
           
             Calvin
             in
             loc.
          
           upon
           the
           place
           ,
           
             Per
             baptismum
             (
             ut
             Paulus
             docet
             )
             crucifigitur
             vetus
             homo
             noster
             ,
             ut
             in
             vitae
             novitatem
             resurgamus
             ,
          
           by
           baptism
           (
           as
           
             Paul
          
           teacheth
           )
           our
           old
           man
           is
           crucified
           ,
           that
           we
           may
           rise
           to
           newness
           of
           life
           .
           Rom.
           6.
           4.
           8.
           
           
             Item
             indutmus
             Christum
             ipsum
             ,
          
           G●l
           .
           3.
           27.
           1
           Cor.
           12.
           
             &
             passim
             docet
             Scriptura
             esse
             paenitentiae
             quoque
             Symbolum
             .
          
           Also
           we
           put
           on
           Christ
           himself
           ,
           and
           the
           Scripture
           doth
           up
           and
           down
           teach
           it
           ,
           to
           be
           also
           a
           badge
           of
           repentance
           .
           
             Calvin
          
           on
           
             Acts
             22.
             16.
             
             Non
             dubium
             est
             quin
             fideliter
             rudimentis
             Pietatis
             Paulum
             imbuerit
             Ananias
             ;
             neque
             enim
             ver●
             fidei
             expertem
             baptizasset
             ,
          
           nor
           doubt
           but
           
             Ananias
          
           did
           faithfully
           instruct
           
             Pa●l
          
           in
           the
           rudiments
           of
           Piety
           ,
           neither
           would
           he
           have
           baptize●
           him
           ▪
           if
           he
           had
           been
           void
           of
           
           true
           faith
           .
           
             John
          
           3.
           5.
           
           [
           Except
           a
           man
           be
           born
           of
           water
           and
           of
           the
           spirit
           ,
           he
           shall
           not
           enter
           into
           the
           Kingdome
           of
           God
           ]
           though
           we
           are
           agreed
           against
           the
           
             Papists
             ,
          
           that
           Christ
           intendeth
           not
           here
           to
           place
           the
           same
           necessity
           in
           baptism
           ,
           as
           there
           is
           in
           or
           of
           the
           new
           birth
           by
           the
           spirit
           ;
           yet
           it
           is
           by
           most
           acknowledged
           ,
           that
           Christ
           doth
           here
           speak
           of
           the
           new
           birth
           as
           signified
           by
           baptism
           ,
           and
           so
           hath
           respect
           to
           baptism
           ,
           as
           the
           ordinary
           confirming
           sign
           :
           And
           so
           the
           Text
           fully
           sheweth
           us
           ,
           that
           baptism
           is
           instituted
           to
           be
           the
           sign
           of
           our
           present
           regeneration
           ,
           or
           else
           it
           could
           not
           be
           said
           that
           we
           must
           be
           born
           [
           of
           water
           and
           the
           spirit
           .
           ]
        
         
           
             Calvin
          
           saith
           ,
           most
           are
           of
           
             Chrysostomes
          
           mind
           ,
           who
           took
           it
           to
           be
           meant
           of
           baptism
           :
           (
           and
           so
           did
           the
           generality
           of
           ancient
           Expositors
           )
           and
           though
           himself
           and
           some
           more
           think
           otherwise
           ,
           yet
           as
           long
           as
           they
           take
           it
           to
           be
           a
           metonymical
           expression
           ,
           the
           sign
           being
           put
           for
           the
           thing
           signified
           ,
           it
           doth
           as
           well
           acquaint
           us
           with
           the
           use
           of
           baptism
           ,
           as
           if
           it
           were
           a
           proper
           speech
           .
           
             Bullinger
             in
             loc
             ▪
          
           upon
           the
           place
           ,
           saith
           [
           
             Hanc
             Christi
             sententiam
             omnes
             pene
             de
             baptismo
             interpretantur
          
           ]
           almost
           all
           interpret
           this
           Scripture
           of
           Christ
           to
           baptism
           .
           
             Beza
          
           believeth
           ,
           that
           the
           Text
           speaketh
           of
           baptism
           either
           Christs
           or
           some
           other
           ,
           but
           rather
           Christs
           ,
           Justly
           doth
           
             Beza
          
           in
           
             Mark
          
           1.
           4.
           fall
           upon
           
             Erasmus
          
           sharply
           ,
           for
           saying
           [
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           [
           
             in
             ]
             praep●sitio
             praeparationem
             significat
             ,
             non
             effectum
             :
          
           the
           preposition
           in
           ,
           signifieth
           a
           preparation
           ,
           and
           not
           the
           effect
           :
           Because
           repentance
           and
           remission
           (
           saith
           
             Beza
          
           )
           cannot
           be
           separated
           ;
           so
           that
           he
           took
           it
           not
           to
           be
           a
           common
           preparatory
           repentance
           or
           baptism
           .
        
         
           
             Piscator
          
           on
           
             Mark
             .
          
           14.
           saith
           ,
           It
           s
           called
           the
           baptism
           of
           repentance
           for
           remission
           of
           sin
           ,
           because
           
             John
          
           preached
           remission
           of
           sin
           to
           the
           penitent
           and
           believers
           ,
           
             praecip
             iebatque
             ut
             inhujus
             rei
             testimontum
             atque
             professionem
             baptizarentur
             .
          
           He
           concluded
           that
           they
           should
           be
           baptized
           ,
           in
           testimony
           and
           profession
           of
           this
           thing
           ;
           and
           that
           is
           called
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           the
           baptism
           of
           repentance
           ,
           
             id
             est
             ,
             qui
             resipiscentiae
             testificandae
             atque
             profitenda
             adbibebatur
             :
             Neque
             enim
             baptizabat
             nisi
             eos
             qui
             confessione
             peccatorum
             ●dita
             ,
             resipiscentiam
             suam
             testatam
             reddebant
             :
             Caeterum
             nomine
             resipiscentiae
             per
             synecdochen
             membri
             simul
             intelligenda
             est
             fides
             in
             Christum
             ,
          
           that
           is
           to
           say
           ,
           was
           used
           to
           testifie
           and
           profess
           repentance
           ;
           neither
           did
           he
           baptize
           any
           but
           those
           who
           by
           confession
           of
           their
           sins
           testified
           their
           repentance
           ,
           but
           by
           a
           Synecdoche
           of
           a
           part
           for
           the
           whole
           ,
           is
           also
           to
           be
           understood
           ,
           Faith
           in
           Christ
           ,
           And
           on
           
             Matth.
          
           3.
           11.
           
           Observe
           he
           shews
           that
           Christs
           baptism
           and
           
             Johns
          
           are
           the
           same
           ,
           in
           that
           both
           have
           the
           same
           end
           and
           use
           ,
           
             viz.
             obsignatio
             remissionis
             peccatorum
             &
             resipiscentiae
             ,
          
           The
           sealing
           of
           remission
           of
           sins
           and
           repentance
           ;
           that
           is
           ,
           as
           already
           extant
           ,
           as
           his
           judgement
           is
           oft
           delivered
           ;
           as
           in
           his
           
             Schol.
          
           on
           ver.
           11.
           he
           expresly
           faith
           [
           
             In
             resipiscentiam
             ,
             id
             est
             in
             testimonium
             resipiscentiae
             ;
             ut
             nimi●um
             susceptione
             baptismi
             testatum
             faciatis
             vor
             resipuisse
             ,
             &
             indies
             magis
             ac
             magis
             resipiscere
             velle
             :
             sed
             simul
             hic
             intelligendum
             ,
             Joannem
             baptizasse
             quoque
             in
             remissionem
             peccatorum
             ,
             hoc
             est
             ut
             nimirum
             nomine
             Dei
             testatum
             faceret
             resipiscentibus
             &
             in
             Christum
             credentibus
             peccata
             ipsis
             remissa
             esse
             propter
             Christum
             agnum
             Dei
          
           ]
           Unto
           repentance
           ,
           that
           is
           ,
           in
           testimony
           of
           repentance
           ,
           
             viz.
          
           that
           by
           receiving
           of
           baptism
           you
           testifie
           that
           you
           have
           repented
           ,
           and
           that
           you
           will
           daily
           renew
           your
           repentance
           more
           and
           more
           ;
           but
           withal
           we
           must
           here
           understand
           ,
           that
           
             John
          
           did
           baptize
           also
           for
           the
           remission
           of
           sins
           ,
           that
           is
           ,
           that
           he
           might
           testifie
           in
           the
           name
           of
           God
           ,
           to
           the
           penitents
           
           and
           believers
           in
           Christ
           ,
           that
           their
           sins
           were
           forgiven
           them
           for
           the
           sake
           of
           Christ
           the
           Lamb
           of
           God
           .
           And
           I
           pray
           mark
           his
           observation
           on
           
             Mat.
          
           3.
           6.
           8.
           10
           concluding
           our
           present
           question
           :
           [
           
             Baptismus
             nulli
             adulto
             conferendus
             est
             nisi
             prius
             ediderit
             confessionem
             peccatorum
             &
             fidei
             in
             Christum
             ,
             ac
             praterea
             promissionem
             sanctae
             vitae
          
           ]
           Baptism
           is
           not
           to
           be
           administred
           to
           any
           of
           age
           ,
           unless
           he
           first
           make
           confession
           of
           his
           sins
           ,
           and
           of
           his
           faith
           in
           Christ
           ,
           and
           besides
           a
           promise
           of
           a
           holy
           life
           ,
           which
           he
           proves
           .
        
         
           
             Calvin
          
           on
           
             Matth.
          
           3.
           6.
           saith
           [
           
             Ergo
             ut
             se
             rite
             ad
             baptismum
             offerant
             homines
             ,
             peccatorum
             confessio
             ab
             illis
             requiritur
             ,
             alioqui
             nihil
             quam
             inane
             esset
             ludicrum
             tota
             actio
          
           ]
           Therefore
           that
           men
           may
           rightly
           offer
           themselves
           to
           baptism
           ,
           confession
           of
           sins
           is
           required
           of
           men
           ,
           otherwise
           the
           whole
           action
           would
           be
           nothing
           else
           but
           sport
           .
           If
           I
           had
           charged
           the
           guilty
           so
           of
           making
           the
           whole
           work
           of
           baptism
           
             Ludicrous
             ,
          
           they
           would
           have
           been
           highly
           offended
           (
           
             and
             yet
             Paedobaptists
             do
             so
             .
          
           )
        
         
           
             Paraeus
          
           on
           
             Matth.
          
           3.
           5.
           shews
           that
           the
           order
           was
           that
           confession
           as
           a
           testimony
           of
           true
           repentance
           go
           first
           ,
           and
           then
           baptism
           for
           remission
           of
           sins
           [
           
             confessio
             postponitur
             ;
             sed
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             constructionis
             —
             confessi
             baptizabantur
             :
             Pro
             ,
             cum
             con●essi
             essent
             peccata
             ,
             baptismum
             accipiebant
             sacramentum
             remissionis
             peccatorum
             :
             non
             prius
             baptizabantur
             ,
             postea
             confitebantur
             —
             Auditores
             igitur
             primo
             in
             testimonium
             resipiscentiae
             confitebantur
             sua
             peccata
             ,
             deinde
             baptizabantur
             ,
             tertio
             fide
             baptismi
             fructum
             suscipiebant
             remissionem
             peccatorum
             .
             Docet
             hic
             locus
             varia
             .
             1.
             
             Quod
             baptismus
             sit
             sacramentum
             remissionis
             peccatorum
             ,
             ex
             parte
             Dei
             ;
             spondet
             enim
             Deus
             ceu
             ju
             rejurande
             baptizatis
             remissionem
             gratuitam
             peccatorum
             propter
             Christum
             .
             2.
             
             Quod
             sit
             etiam
             sacramentum
             resipiscentiae
             ex
             parte
             nostra
             ;
             restipulamur
             enim
             Deo
             fidem
             &
             paenitentiam
             pro
             tanto
             beneficio
             .
          
           Confession
           is
           put
           after
           ,
           but
           in
           construction
           the
           first
           is
           to
           be
           last
           ;
           those
           who
           confessed
           were
           baptized
           ,
           for
           when
           they
           confessed
           their
           sins
           ,
           they
           received
           baptism
           ,
           a
           Sacrament
           of
           the
           forgiveness
           of
           their
           sins
           ;
           they
           were
           not
           baptized
           first
           ,
           and
           confessed
           their
           sins
           after
           ,
           the
           hearers
           then
           first
           confessed
           their
           sins
           in
           testimony
           of
           their
           repentance
           ,
           then
           they
           were
           baptized
           ,
           thirdly
           by
           faith
           they
           received
           the
           fruit
           of
           baptism
           ;
           the
           remission
           of
           sins
           :
           this
           place
           teacheth
           divers
           things
           .
           1.
           
           That
           baptism
           is
           a
           Sacrament
           of
           the
           forgiveness
           of
           sins
           ,
           on
           Gods
           part
           ,
           for
           God
           promiseth
           as
           by
           an
           oath
           ,
           to
           those
           who
           are
           baptized
           ,
           a
           free
           pardon
           of
           sin
           for
           Christs
           sake
           :
           2.
           
           That
           it
           is
           also
           a
           Sacrament
           of
           repentance
           on
           our
           part
           ,
           for
           we
           again
           engage
           to
           God
           ,
           Faith
           and
           Repentance
           ,
           for
           so
           great
           a
           benefit
           ;
           That
           is
           ,
           both
           profess
           it
           at
           present
           ,
           and
           ingage
           to
           continue
           in
           it
           ;
           answering
           the
           interrogation
           
             credis
             ?
          
           with
           a
           
             credo
             ,
          
           and
           not
           onely
           a
           
             credam
             .
          
           Doest
           thou
           believe
           ;
           I
           do
           believe
           in
           the
           present
           tense
           ,
           and
           not
           onely
           I
           will
           believe
           ,
           in
           the
           future
           .
           
             Ad
             Sacramenta
             non
             esse
             admittendos
             impenitentes
             .
             Hoc
             enim
             damus
             (
             Anabaptistis
             )
             in
             Ecclesiam
             suscipiendos
             &
             baptizandes
             non
             esse
             nisi
             praevia
             confessione
             Fidei
             &
             paenitentiae
             :
             quem
             morem
             &
             vetus
             servavit
             ecclesia
             ,
             &
             nostrae
             hodei
             observant
             ,
             si
             vel
             Judaeus
             vel
             Turca
             adults
             baptismo
             sit
             ▪
             initiandus
             .
          
           Impenitents
           are
           not
           to
           be
           admitted
           to
           the
           Sacraments
           :
           for
           this
           we
           grant
           to
           the
           
             Anabaptists
             ,
          
           that
           such
           are
           not
           to
           be
           required
           into
           the
           Church
           ,
           nor
           to
           be
           baptized
           ,
           who
           have
           not
           first
           made
           confession
           of
           faith
           and
           repentance
           ,
           which
           custom
           both
           the
           ancient
           Church
           did
           observe
           ,
           and
           ours
           observe
           at
           this
           day
           ,
           if
           either
           a
           
             Jew
          
           or
           a
           
             Turk
          
           of
           age
           is
           to
           be
           admitted
           by
           baptism
           .
           And
           on
           
             verse
          
           7.
           
           he
           saith
           ,
           
             Ex
             concione
             ipsa
             datur
             intelligi
             ,
             multos
             illorum
             simulata
             paenitentia
             etiam
             baptismum
             petivisse
             :
             Horum
             hypocrisin
             cum
             non
             ignoraret
             ,
             non
             passus
             eos
             latere
             in
             turba
             ,
             nec
             ad
             baptismum
             indignos
             admisit
             ,
             sed
             acri
             objurgatione
             ,
             hortatione
             &
             comminatione
             ad
             seriam
             resipiscentiam
             extimulat
             ,
             &
             ad
             baptismum
             praeparat
             .
          
           From
           the
           sermon
           it self
           it
           s
           to
           be
           understood
           ,
           many
           of
           them
           also
           required
           baptism
           by
           a
           feigned
           repentance
           ,
           when
           as
           he
           understood
           their
           hypocrisie
           ,
           he
           suffered
           them
           not
           to
           lurk
           in
           the
           croud
           ,
           neither
           admitted
           he
           to
           baptism
           those
           that
           were
           unworthy
           of
           it
           ,
           but
           stirs
           them
           up
           to
           a
           serious
           repentance
           ,
           by
           sharp
           reprehension
           ,
           exhorting
           and
           threatning
           ,
           and
           so
           prepares
           them
           unto
           baptism
           ;
           after
           he
           shews
           ,
           that
           there
           are
           
             hypocritae
             manifesti
             quos
             pastores
             admittere
             non
             debent
             sine
             examine
             ,
             ne
             Sacramenta
             prostituant
             ,
             sibi
             &
             ecclesiae
             reatum
             attrahant
             ,
          
           Manifest
           hypocrites
           ,
           whom
           Pastors
           ought
           not
           to
           admit
           without
           examination
           ,
           least
           they
           prostitute
           the
           Sacraments
           ,
           and
           contract
           guilt
           to
           themselves
           and
           the
           Church
           .
           And
           
             pag.
          
           56.
           against
           
             Maldonate
          
           he
           proveth
           the
           baptism
           of
           Christ
           and
           
             John
          
           all
           one
           ;
           and
           when
           
             Maldonate
          
           saith
           ,
           that
           
             John
          
           baptized
           
             in
             panitentiam
             ,
             &
             baptismus
             praecedebat
             ,
             paenitentia
             sequebatur
             ,
          
           unto
           repentance
           ,
           and
           that
           baptism
           went
           before
           ,
           and
           repentance
           followed
           ,
           (
           confessing
           that
           in
           Christs
           baptism
           repentance
           precedes
           )
           he
           answereth
           [
           that
           it
           is
           faise
           ,
           
             nam
             etiam
             in
             Joannis
             baptismo
             praecedebat
             paenitentiae
             ,
             sequebatur
             baptismus
          
           ]
           For
           repentance
           did
           also
           precede
           in
           
             Johns
          
           baptism
           ,
           and
           baptism
           followed
           .
        
         
           2
           
             Pet.
          
           1.
           9.
           
           It
           is
           said
           of
           the
           barren
           ungodly
           professor
           [
           That
           he
           hath
           forgotten
           that
           he
           was
           purged
           from
           his
           old
           sins
           ,
           ]
           where
           I
           take
           it
           for
           a
           clear
           case
           ,
           that
           it
           is
           the
           baptismal
           washing
           which
           the
           Apostle
           there
           intendeth
           ,
           wherein
           all
           profess
           to
           put
           off
           the
           old
           man
           ,
           and
           to
           be
           washed
           from
           their
           former
           filthiness
           ;
           for
           I
           suppose
           we
           shall
           be
           loath
           to
           yield
           that
           it
           was
           an
           actual
           cleansing
           either
           of
           remission
           or
           mortification
           ,
           which
           the
           Apostle
           meaneth
           ,
           lest
           we
           grant
           that
           men
           may
           fall
           from
           such
           a
           state
           ;
           and
           therefore
           it
           must
           be
           a
           Sacramental
           washing
           ,
           or
           cleansing
           ,
           wherein
           the
           matter
           was
           appearingly
           and
           sacramentally
           transacted
           .
           From
           whence
           it
           is
           plain
           that
           the
           Apostle
           took
           it
           for
           granted
           ,
           that
           as
           all
           the
           baptized
           were
           visibly
           Church-members
           ,
           so
           were
           they
           all
           visibly
           washed
           from
           their
           old
           sins
           ;
           which
           sheweth
           both
           what
           was
           their
           own
           profession
           ,
           and
           what
           was
           the
           stated
           end
           and
           use
           of
           the
           ordinance
           .
           The
           Apostle
           saith
           not
           that
           [
           he
           hath
           forgotten
           that
           he
           promised
           or
           engaged
           to
           be
           purged
           from
           his
           old
           sins
           ]
           but
           that
           [
           he
           was
           purged
           ]
           from
           them
           .
           
             Paraeus
             in
             locum
             ,
          
           upon
           the
           place
           ,
           saith
           ,
           [
           
             A
             veteribus
             peccatis
             purgatum
             ,
             hoc
             est
             se
             esse
             baptizatum
             ,
             seu
             se
             accepisse
             in
             baptismo
             purgationis
             signaculum
             .
             Omnes
             enim
             baptizati
             debent
             purgari
             a
             peccatis
             ,
             sicut
             dicuntur
             induere
             Christum
             ,
          
           Gal.
           3.
           
             mori
             cum
             Christo
             ,
          
           Rom.
           6.
           
             sensus
             est
             ,
             qui
             se
             volutant
             in
             sceleribus
             ,
             non
             recordantur
             se
             baptizatos
             esse
             ,
             abnegant
             ergo
             baptismum
             suum
          
           ]
           That
           he
           was
           purged
           from
           his
           old
           sins
           ,
           that
           is
           ,
           was
           baptized
           ,
           or
           had
           received
           in
           baptism
           the
           seal
           of
           purging
           ,
           for
           all
           those
           who
           are
           baptized
           ,
           ought
           to
           be
           purged
           from
           their
           sins
           ,
           as
           they
           are
           said
           to
           put
           on
           Christ
           ,
           to
           die
           with
           Christ
           ,
           the
           meaning
           is
           ,
           they
           which
           wallow
           in
           their
           sins
           ,
           do
           not
           remember
           they
           were
           baptized
           ,
           and
           therefore
           do
           renounce
           their
           baptism
           .
           1
           Cor.
           6.
           11.
           the
           Apostle
           saith
           of
           the
           visible
           Church
           of
           
             Corinth
          
           [
           such
           were
           some
           of
           you
           ,
           but
           ye
           are
           washed
           ,
           but
           ye
           are
           sanctified
           ,
           but
           ye
           are
           justified
           ,
           
             &c.
          
           ]
           where
           it
           is
           evident
           ,
           that
           all
           the
           visible
           members
           of
           the
           Church
           are
           visibly
           washed
           ,
           sanctified
           ,
           justified
           :
           And
           I
           think
           it
           is
           clear
           
           that
           by
           washing
           here
           he
           hath
           some
           respect
           to
           their
           baptism
           .
           So
           that
           I
           conclude
           that
           there
           is
           no
           baptism
           to
           be
           administred
           without
           a
           profession
           of
           saving
           faith
           and
           repentance
           foregoing
           ,
           because
           there
           is
           no
           baptism
           that
           ever
           Christ
           appointed
           but
           what
           is
           for
           the
           obsignation
           of
           remission
           of
           sins
           ,
           which
           is
           the
           consequent
           .
        
         
           Master
           
             Blake
             ,
             pag.
          
           171.
           reciteth
           some
           words
           of
           mine
           containing
           this
           argument
           ,
           thus
           ;
           That
           faith
           to
           which
           the
           promise
           of
           remission
           and
           justification
           is
           made
           ,
           must
           also
           be
           sealed
           to
           :
           Or
           that
           faith
           which
           is
           the
           condition
           of
           the
           promise
           ,
           is
           the
           condition
           
             in
             foro
             De●
             ,
          
           in
           the
           Court
           of
           God
           ,
           of
           the
           title
           to
           the
           seal
           :
           But
           it
           is
           onely
           solid
           true
           faith
           that
           is
           the
           condition
           of
           the
           promise
           of
           remission
           ;
           therefore
           it
           is
           that
           which
           gives
           right
           
             in
             foro
             Dei
             ,
          
           in
           the
           Court
           of
           God
           ,
           to
           the
           seal
           .
           Who
           would
           think
           now
           but
           Master
           
             Blake
          
           had
           given
           some
           substantial
           answer
           to
           this
           and
           other
           Arguments
           ,
           when
           himself
           and
           some
           others
           are
           so
           confident
           of
           the
           sufficiency
           of
           them
           ?
           His
           answer
           is
           this
           :
           [
           To
           this
           I
           have
           answered
           ,
           faith
           is
           not
           sealed
           to
           ,
           but
           remission
           of
           sins
           or
           salvation
           upon
           condition
           of
           faith
           ;
           and
           when
           I
           come
           to
           speak
           of
           the
           sealing
           of
           Sacraments
           ,
           I
           shall
           (
           God
           willing
           )
           make
           this
           more
           evident
           ,
           that
           the
           Sacrament
           
             qua
          
           seal
           immediately
           respects
           our
           priviledges
           ,
           not
           duties
           ]
           
             Reply
          
           1.
           
           Is
           here
           one
           word
           of
           answer
           to
           any
           real
           part
           of
           this
           Argument
           .
           Is
           not
           this
           answer
           as
           little
           to
           the
           matter
           ,
           as
           if
           he
           had
           talked
           of
           another
           subject
           .
           I
           think
           it
           my
           duty
           to
           say
           that
           Ministers
           of
           the
           Gospel
           do
           but
           proclaim
           to
           the
           Church
           the
           matter
           of
           our
           common
           lamentation
           ,
           and
           the
           enemies
           joy
           ,
           when
           some
           confidently
           publish
           such
           kind
           of
           Disputations
           ,
           and
           others
           are
           satisfied
           with
           them
           ;
           and
           I
           must
           say
           if
           all
           were
           such
           ,
           they
           should
           never
           be
           angred
           with
           one
           word
           of
           mine
           in
           opposition
           to
           their
           assertions
           ,
           though
           they
           would
           maintain
           that
           the
           Crow
           is
           white
           .
           2.
           
           To
           that
           useless
           touch
           that
           he
           hath
           on
           a
           word
           (
           whose
           following
           explication
           might
           have
           spared
           him
           his
           labour
           )
           I
           may
           say
           that
           our
           Divines
           have
           ordinarily
           maintained
           hitherto
           that
           there
           is
           a
           mutual
           covenanting
           between
           God
           and
           us
           ,
           (
           and
           no
           man
           more
           then
           Master
           
             Blake
          
           )
           and
           that
           there
           is
           in
           the
           Sacrament
           a
           mutual
           sealing
           ;
           the
           receiving
           being
           our
           seal
           ,
           as
           the
           act
           is
           Gods
           .
        
         
           
             Pag.
             88.
             
             Argum.
          
           6.
           
           If
           baptism
           be
           instituted
           to
           be
           a
           seal
           of
           the
           righteousness
           of
           that
           faith
           which
           we
           have
           yet
           being
           unbaptized
           ,
           then
           must
           we
           baptize
           none
           that
           profess
           not
           a
           justifying
           faith
           .
           
             But
             no
             Infants
             profess
             a
             justifying
             faith
             ,
             therefore
             we
             must
             baptize
             no
             Infants
             ;
             The
             minor
             is
             manifest
             by
             sense
             .
          
           The
           reason
           of
           the
           consequence
           is
           evident
           ,
           in
           that
           we
           must
           use
           baptism
           onely
           according
           to
           its
           nature
           and
           to
           its
           instituted
           ends
           :
           The
           antecedent
           is
           proved
           thus
           :
        
         
           Circumcision
           was
           instituted
           to
           be
           a
           seal
           of
           the
           righteousness
           of
           that
           faith
           which
           we
           have
           yet
           unbaptized
           .
           The
           consequence
           will
           not
           be
           denied
           by
           them
           whom
           we
           now
           deal
           with
           :
           because
           they
           confesse
           that
           baptism
           succeedeth
           circumcision
           .
           The
           antecedent
           is
           evident
           in
           
             Rom.
          
           4.
           11.
           it
           being
           expresly
           said
           of
           
             Abraham
          
           to
           whom
           circumcision
           was
           first
           given
           .
           I
           cannot
           imagine
           what
           they
           will
           say
           ,
           unless
           it
           be
           by
           recourse
           to
           the
           
             Anabaptists
          
           shift
           ,
           to
           say
           that
           circumcision
           was
           instituted
           to
           this
           end
           indeed
           ,
           to
           
             Abraham
          
           himself
           ,
           and
           others
           that
           were
           sincere
           ,
           but
           not
           to
           all
           that
           had
           right
           to
           it
           ;
           but
           God
           here
           tells
           us
           the
           established
           use
           and
           end
           of
           his
           ordinance
           ,
           and
           in
           such
           relations
           ,
           
           the
           end
           is
           inseparable
           .
           And
           as
           God
           hath
           not
           made
           many
           sorts
           of
           baptisms
           or
           circumcisions
           :
           So
           neither
           many
           meer
           inconsistent
           ends
           (
           or
           separable
           )
           and
           we
           are
           likest
           to
           know
           the
           true
           end
           of
           the
           institution
           ,
           where
           the
           institution
           and
           first
           example
           are
           reported
           to
           us
           .
           
             Calvin
             in
             loc.
          
           saith
           ,
           
             Duae
             denique
             ut
             baptismi
             hodie
             sunt
             ,
             ita
             olim
             circumcisionis
             erant
             partes
             ,
             nempe
             ,
             tam
             vitae
             novitatem
             ,
             quam
             peccatorum
             remissionem
             testari
             :
          
           Lastly
           ,
           as
           there
           are
           two
           parts
           at
           this
           day
           of
           baptism
           ,
           so
           of
           old
           there
           were
           two
           of
           circumcision
           ,
           
             viz.
          
           to
           witness
           ,
           as
           newness
           of
           life
           ,
           so
           forgiveness
           of
           sins
           .
           Saith
           
             Piscator
             ,
             in
             loc.
          
           upon
           the
           place
           ,
           
             Sicut
             olim
             circumcisio
             signum
             suit
             faeleris
             gratiae
             ,
             &
             figillum
             quo
             credentibus
             obsignata
             fuit
             justitia
             fidei
             ,
             hoc
             est
             ,
             quo
             illi
             certiores
             sunt
             redditi
             ,
             sibi
             remssa
             esse
             peccata
             ,
             propter
             futuram
             satisfactionem
             Christi
             ,
             ac
             proinde
             se
             babere
             Deam
             propitium
             ac
             foventem
             ;
             ita
             caetera
             quoque
             sacramenta
             ,
             &c.
             similiter
             &
             finis
             seu
             scopus
             omnium
             sacramentorum
             unus
             idemque
             ,
             viz.
             obsignatio
             justitiae
             fidei
             ,
             quae
             vulgo
             dicitur
             fidei
             confirmatio
             .
             Paraeus
             in
             loc.
          
           saith
           [
           
             ita
             signum
             fuit
             dantis
             &
             accipientis
             respectu
             ,
             &c.
             ]
             Et
             [
             Justitia
             fidei
             est
             remissio
             peccatorum
             fide
             accepta
             propter
             redemptionem
             Christi
             ]
             et
             [
             sic
             Sacramenta
             non
             sunt
             instituta
             justificandis
             ,
             sed
             justificatis
             ,
             hoc
             est
             non
             infidelibus
             sed
             conversis
             ,
             non
             igiturnisi
             conversione
             &
             fide
             sumi
             debent
             :
             secus
             sigilla
             justitiae
             esse
             cessant
             :
             quid
             enim
             non
             babentibus
             fidem
             &
             justitiam
             obsignarent
             ?
          
           As
           circumcision
           was
           of
           old
           a
           sign
           of
           the
           covenant
           of
           grace
           ,
           and
           a
           seal
           whereby
           was
           sealed
           the
           righteousness
           of
           faith
           to
           believers
           ,
           that
           is
           to
           say
           ,
           whereby
           they
           were
           certified
           that
           their
           sins
           were
           forgiven
           them
           ,
           by
           receiving
           of
           the
           future
           satisfaction
           of
           Christ
           ,
           and
           therefore
           they
           had
           God
           propitious
           and
           favouring
           unto
           them
           ,
           so
           also
           the
           other
           Sacraments
           ,
           
             &c.
             
          
           Also
           the
           end
           or
           scope
           of
           all
           the
           Sacraments
           is
           as
           one
           and
           the
           same
           ,
           
             viz.
          
           the
           signing
           of
           the
           righteousness
           of
           faith
           ,
           which
           is
           commonly
           called
           the
           confirmation
           of
           faith
           ,
           so
           it
           was
           a
           sign
           both
           in
           respect
           of
           the
           giver
           ,
           and
           receiver
           ,
           
             &c.
          
           and
           the
           righteousness
           of
           faith
           is
           the
           forgiveness
           of
           sins
           by
           faith
           ,
           received
           because
           of
           Christs
           redemption
           ,
           and
           so
           the
           Sacraments
           are
           not
           instituted
           for
           those
           who
           are
           to
           be
           justified
           ,
           but
           for
           the
           justified
           ,
           that
           is
           ,
           not
           for
           unbelievers
           ,
           but
           for
           those
           which
           are
           converted
           ,
           therefore
           are
           they
           not
           to
           be
           taken
           without
           conversion
           and
           saith
           ,
           otherwise
           they
           were
           to
           be
           seals
           of
           righteousness
           ,
           for
           what
           would
           it
           seal
           to
           them
           ,
           who
           have
           not
           faith
           and
           repentance
           ?
        
         
           Doctor
           
             Willet
             ,
             in
             loc.
          
           saith
           [
           circumcision
           then
           did
           not
           confer
           upon
           him
           that
           grace
           which
           he
           had
           not
           ,
           but
           did
           confirm
           and
           establish
           him
           in
           the
           grace
           and
           faith
           received
           :
           the
           sacraments
           then
           
             non
             instituta
             sunt
             justificandis
             ,
             sed
             justificatis
             ,
          
           are
           not
           instituted
           for
           those
           which
           are
           to
           be
           justified
           ,
           but
           for
           them
           which
           are
           already
           justified
           
             Parae
             .
             ]
             Peter
             Martyr
          
           is
           large
           ,
           and
           makes
           these
           words
           
             Rom.
          
           4.
           11.
           of
           
             Paul
          
           to
           be
           the
           definition
           of
           a
           Sacrament
           ,
           to
           be
           a
           seal
           of
           the
           righteousness
           of
           faith
           .
        
         
           
             Pag.
             91.
             
             Argum
          
           7.
           
           We
           must
           baptize
           none
           but
           those
           that
           are
           first
           professed
           Disciples
           of
           Christ
           .
           But
           none
           are
           professed
           Disciples
           of
           Christ
           that
           profess
           not
           saving
           saith
           in
           Christ
           ,
           therefore
           we
           may
           not
           baptize
           any
           that
           profess
           not
           saving
           faith
           in
           Christ
           :
           
             But
             no
             Infant
             doth
             profess
             saving
             faith
             in
             Christ
             ,
             as
             is
             manifest
             by
             sense
             ;
             therefore
             no
             Infant
             is
             a
             professed
             Disciple
             of
             Christ
             ,
             nor
             must
             we
             baptize
             any
             .
          
           The
           major
           is
           proved
           from
           
             Matth.
          
           28.
           19.
           
           Go
           ,
           Disciple
           me
           all
           nations
           baptizing
           them
           ]
           As
           for
           those
           that
           say
           ,
           they
           are
           discipled
           by
           baptizing
           ,
           and
           not
           before
           baptizing
           ,
           1.
           
           They
           speak
           not
           the
           sense
           of
           that
           Text
           .
           2.
           
           Nor
           that
           which
           is
           true
           or
           rational
           ,
           if
           they
           mean
           it
           absolutely
           
           as
           so
           spoken
           ,
           else
           why
           should
           one
           be
           baptized
           more
           then
           another
           ?
           3.
           
           But
           if
           they
           mean
           that
           by
           heart-covenant
           or
           Gods
           acceptance
           and
           promise
           they
           are
           Disciples
           before
           ,
           but
           not
           so
           compleatly
           till
           the
           covenant
           be
           sealed
           and
           solemnized
           ,
           as
           a
           Souldier
           is
           not
           so
           signally
           a
           Souldier
           till
           he
           be
           listed
           ,
           nor
           a
           King
           till
           he
           be
           Crowned
           so
           fully
           a
           King
           ,
           or
           a
           man
           and
           woman
           so
           fully
           maried
           till
           it
           be
           solemnized
           in
           the
           congregation
           ;
           in
           this
           sense
           they
           say
           the
           same
           that
           I
           am
           proving
           :
           men
           must
           be
           first
           Disciples
           by
           the
           professed
           consent
           ,
           before
           they
           are
           declared
           such
           by
           the
           seals
           or
           publick
           sacramental
           solemnization
           .
        
         
           And
           that
           onely
           the
           professors
           of
           saving
           saith
           are
           Disciples
           ,
           may
           appear
           by
           a
           perusal
           of
           the
           texts
           of
           Scripture
           that
           use
           this
           word
           ,
           and
           it
           will
           not
           onely
           by
           found
           that
           this
           which
           I
           maintain
           is
           the
           ordinary
           use
           of
           the
           word
           (
           which
           should
           make
           it
           so
           also
           with
           us
           )
           but
           that
           no
           Text
           can
           be
           cited
           where
           any
           others
           are
           called
           the
           Disciples
           of
           Christ
           .
           For
           the
           major
           and
           minor
           both
           observe
           
             Piscators
          
           definition
           of
           baptism
           [
           on
           
             Matth
          
           28.
           19.
           ]
           
             Baptismus
             est
             sacrimentum
             novi
             testamenti
             ,
             quo
             homines
             ad
             ecclesiam
             pertinentes
             ex
             mandato
             Christi
             cultui
             veri
             Dei
             ,
             qui
             est
             Pater
             ,
             Filius
             &
             Spiritus
             sarctus
             per
             ministros
             verbi
             consecrantur
             ,
             &
             in
             fide
             remissionis
             peccatorum
             &
             spe
             vitae
             aternae
             confirmantur
             .
          
           Baptism
           is
           a
           Sacrament
           of
           the
           New
           Testament
           ,
           by
           which
           those
           men
           who
           belong
           to
           the
           Church
           ,
           by
           the
           command
           of
           Christ
           ,
           are
           consecrated
           to
           the
           worship
           of
           the
           true
           God
           ,
           which
           is
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Spirit
           ,
           by
           the
           Ministers
           of
           the
           word
           ,
           and
           are
           confirmed
           in
           the
           faith
           of
           remission
           of
           sins
           ,
           and
           of
           hope
           of
           eternal
           life
           .
           And
           he
           proveth
           this
           description
           ,
           
             per
             partes
             ,
          
           by
           parts
           .
           1.
           
           That
           is
           a
           Sacrament
           .
           2.
           
           That
           it
           belongeth
           to
           those
           that
           pertain
           to
           that
           Church
           ,
           and
           that
           onely
           must
           be
           baptized
           ,
           
             qui
             ecclesiam
             fuerit
             ingressi
             ,
             ac
             fidem
             Evangelii
             prosessi
             ,
          
           who
           are
           entred
           into
           the
           Church
           ,
           and
           have
           professed
           the
           faith
           of
           the
           Gospel
           .
           Which
           he
           proveth
           from
           
             Mark
          
           16.
           16.
           
           He
           that
           believeth
           ,
           and
           is
           baptized
           shall
           be
           saved
           .
           
             Vult
             ergo
          
           (
           saith
           he
           )
           
             ut
             prius
             constet
             de
             alicujus
             fide
             quam
             baptizetur
             ,
             unde
             Act.
             8.
             
             Philippus
             Evangelista
             non
             prius
             baptizare
             voluit
             eunuchum
             illum
             Ethiopem
             quam
             is
             professus
             esse●
             fidem
             Christi
             .
          
           He
           wills
           therefore
           ,
           that
           his
           faith
           be
           manifested
           ,
           before
           he
           be
           baptized
           ,
           whence
           
             Acts.
             8.
             
             Philip
          
           the
           Evangelist
           would
           not
           baptize
           the
           Ethiopian
           
             Ennuch
             ,
          
           before
           he
           had
           professed
           the
           faith
           of
           Christ
           .
           
             Calvin
             in
             loc.
          
           upon
           the
           place
           ,
           saith
           [
           
             Bapti●●ri
             Jubet
             Christus
             qui
             nomen
             Evangelii
             dederint
             ,
             s●que
             professi
             fuerint
             discipulos
             ,
             partim
             ut
             illis
             baptismus
             si●
             vitae
             aeternae
             tessera
             coram
             Deo
             ;
             partim
             apud
             homines
             externum
             fidei
             signum
             :
             quem
             ad
             modum
             gratiam
             suam
             Deus
             hoc
             sigillo
             nobis
             confirmat
             ,
             ita
             quicunque
             se
             ad
             baptismum
             offerunt
             ,
             vicissim
             quasi
             data
             syngrapha
             obstringunt
             s●am
             sidem
          
           ]
           Christ
           commands
           them
           to
           be
           baptized
           ,
           who
           have
           given
           up
           their
           names
           to
           the
           Gospel
           ,
           and
           have
           professed
           to
           be
           his
           Disciples
           ,
           partly
           that
           baptism
           might
           be
           to
           them
           a
           sign
           of
           eternal
           life
           before
           God
           ,
           partly
           an
           external
           sign
           of
           Faith
           before
           men
           ,
           and
           as
           God
           confirms
           his
           grace
           to
           us
           by
           this
           seal
           ,
           so
           whosoever
           offers
           himself
           to
           baptism
           ,
           doth
           reciprocally
           engage
           his
           faith
           as
           it
           were
           by
           his
           bond
           .
           And
           after
           [
           
             verum
             quia
             docere
             prius
             jubet
             Christus
             quam
             baptizare
             ,
             &
             tantum
             credentes
             ad
             baptismum
             vult
             recipi
             ,
             videtur
             non
             rite
             administrari
             baptismus
             nisi
             fides
             pracesserit
          
           ]
           But
           because
           Christ
           commands
           first
           to
           teach
           ,
           then
           to
           baptize
           ,
           and
           onely
           will
           have
           believers
           to
           be
           received
           to
           baptism
           ,
           it
           seems
           that
           baptism
           is
           not
           rightly
           administred
           ,
           unless
           faith
           doth
           precede
           .
           So
           
           that
           it
           is
           
             Calvins
          
           judgement
           ,
           that
           this
           very
           Text
           which
           is
           the
           most
           notable
           copy
           of
           the
           Apostolical
           commission
           for
           the
           baptizing
           of
           the
           Disciple
           nations
           doth
           appoint
           that
           saving
           faith
           be
           professed
           before
           men
           be
           baptized
           .
           
             Paraeus
             in
             locum
             ,
          
           from
           
             Mark
          
           16.
           16.
           sheweth
           that
           the
           order
           is
           ,
           
             ●redere
             &
             baptizari
             ,
          
           to
           believe
           and
           to
           be
           baptized
           .
        
         
           I
           agree
           with
           him
           and
           the
           rest
           in
           the
           main
           ,
           that
           justifying
           Faith
           must
           be
           an
           act
           of
           the
           Will
           (
           embracing
           or
           accepting
           an
           offered
           Christ
           )
           as
           well
           as
           of
           the
           understanding
           ,
           and
           that
           the
           profession
           of
           it
           must
           go
           before
           baptism
           .
        
         
           But
           I
           shall
           further
           prove
           the
           minor
           from
           some
           other
           texts
           of
           Scripture
           ,
           
             viz.
          
           that
           they
           are
           not
           Christs
           Disciples
           that
           profess
           not
           saving
           Faith
           .
           
             Luke
          
           14
           26
           ,
           27
           ,
           33.
           
           [
           If
           any
           man
           come
           to
           me
           and
           hate
           not
           his
           Father
           and
           Mother
           ,
           and
           Wife
           and
           Children
           ,
           and
           Brothers
           and
           Sisters
           ;
           yea
           ,
           and
           his
           own
           life
           also
           ,
           he
           cannot
           be
           my
           Disciple
           :
           and
           whosoever
           doth
           not
           bear
           his
           cross
           ,
           and
           come
           after
           me
           ,
           cannot
           be
           my
           Disciple
           :
           whosoever
           he
           be
           of
           you
           that
           forsaketh
           not
           all
           that
           he
           hath
           ,
           cannot
           be
           my
           Disciple
           ]
           This
           is
           spoken
           of
           true
           Disciples
           in
           heart
           (
           the
           first
           
             significatum
          
           )
           by
           him
           that
           knew
           the
           heart
           .
           From
           whence
           I
           argue
           thus
           :
        
         
           [
           If
           none
           are
           Christs
           Disciples
           in
           heart
           ,
           nor
           can
           be
           ,
           but
           those
           that
           value
           him
           above
           all
           ,
           and
           will
           forsake
           all
           for
           him
           if
           he
           require
           it
           ,
           then
           none
           can
           be
           his
           Disciples
           by
           external
           profession
           ,
           but
           those
           that
           profess
           to
           esteem
           him
           above
           all
           ,
           and
           to
           be
           willing
           to
           forsake
           all
           rather
           then
           forsake
           him
           :
           But
           the
           former
           is
           proved
           by
           the
           Text
           ;
           the
           consequence
           is
           clear
           ,
           in
           that
           the
           world
           hath
           hitherto
           been
           acquainted
           but
           with
           two
           sorts
           of
           Christians
           ,
           or
           Disciples
           of
           Christ
           ;
           the
           one
           such
           sincerely
           in
           heart
           ,
           and
           the
           other
           such
           by
           profession
           ,
           and
           the
           later
           are
           so
           called
           because
           they
           profess
           to
           be
           what
           the
           other
           are
           indeed
           ,
           and
           what
           themselves
           are
           if
           they
           sincerely
           so
           profess
           .
           And
           it
           is
           the
           same
           thing
           professed
           which
           makes
           a
           man
           a
           professed
           Christian
           ,
           which
           being
           found
           in
           the
           heart
           doth
           make
           a
           man
           a
           hearty
           Christian
           .
           
             John
          
           13.
           35.
           
           [
           By
           this
           shall
           all
           men
           know
           that
           ye
           are
           my
           Disciples
           ,
           if
           ye
           love
           one
           another
           ]
           Here
           Christ
           giveth
           a
           certain
           badge
           by
           which
           his
           true
           Disciples
           may
           be
           known
           .
           If
           onely
           those
           that
           love
           one
           another
           are
           true
           Disciples
           in
           heart
           ,
           then
           onely
           those
           that
           profess
           to
           love
           one
           another
           are
           Disciples
           by
           profession
           .
           
             Joh.
          
           8.
           31.
           
           If
           ye
           continue
           in
           my
           word
           then
           are
           ye
           (
           that
           is
           you
           will
           approve
           your selves
           )
           my
           Disciples
           indeed
           ]
        
         
           If
           onely
           those
           are
           Christs
           Disciples
           indeed
           as
           to
           the
           heart
           ,
           that
           have
           the
           resolution
           of
           perseverance
           ,
           then
           onely
           those
           are
           his
           professed
           Disciples
           that
           profess
           a
           resolution
           to
           persevere
           .
           But
           therefore
           all
           this
           I
           have
           said
           ,
           is
           no
           more
           then
           we
           have
           ever
           practised
           ,
           when
           in
           baptism
           we
           renounced
           the
           world
           ,
           flesh
           ,
           and
           devil
           ,
           and
           promised
           to
           fight
           under
           Christs
           banner
           to
           our
           lives
           end
           .
           Saith
           
             Piscator
          
           in
           
             John
             13.
             35.
             
             Si
             pro
             Christianis
             ,
             id
             est
             ,
             Christi
             Discipulis
             haberi
             volumus
             ,
             oportet
             ut
             nos
             mutuo
             quam
             ardentisaime
             diligamus
             ,
             &c.
             
          
           If
           we
           will
           be
           accounted
           Christians
           ,
           that
           is
           ,
           Christs
           Disciples
           ,
           we
           ought
           most
           ardently
           to
           love
           one
           another
           .
        
         
           
             Object
             .
          
           Any
           one
           is
           a
           Disciple
           that
           is
           willing
           to
           learn
           of
           Christ
           .
        
         
           
             Answ.
          
           No
           such
           matter
           :
           in
           an
           improper
           sense
           you
           may
           so
           call
           them
           ,
           but
           not
           in
           Scripture
           sense
           ;
           where
           1.
           
           A
           Disciple
           and
           a
           Christian
           are
           all
           one
           ,
           
             Acts
          
           11.
           26.
           but
           every
           one
           that
           is
           willing
           to
           learn
           of
           Christ
           is
           not
           a
           Christian
           ,
           therefore
           not
           a
           Disciple
           .
           2.
           
           A
           Disciple
           of
           Christ
           is
           one
           that
           will
           take
           him
           
           for
           the
           great
           prophet
           of
           the
           Church
           [
           which
           whosoever
           heareth
           not
           shall
           be
           cut
           off
           from
           Gods
           people
           ]
           and
           will
           learn
           of
           him
           as
           of
           the
           Christ
           :
           but
           so
           will
           not
           all
           that
           will
           learn
           of
           him
           :
           for
           a
           man
           that
           taketh
           Christ
           but
           for
           a
           common
           wise
           man
           ,
           as
           
             Socrates
          
           or
           
             Plato
          
           may
           be
           willing
           to
           learn
           of
           him
           :
           And
           so
           may
           be
           his
           Disciple
           in
           another
           sense
           ,
           but
           not
           in
           the
           Christian
           sense
           as
           a
           Christian
           .
        
         
           
             Pag.
             96.
             
             Argum.
          
           8.
           
           We
           ought
           not
           to
           baptize
           those
           persons
           that
           do
           not
           so
           much
           as
           profess
           their
           forsaking
           of
           the
           childhood
           and
           Kingdom
           of
           the
           Devil
           :
           
             But
             no
             Infant
             doth
             profess
             its
             forsaking
             of
             the
             childhood
             and
             kingdom
             of
             the
             Devil
             ,
             as
             is
             manifest
             by
             sense
             ,
             therefore
             we
             ought
             to
             baptize
             no
             Infant
             .
          
           The
           maior
           is
           proved
           thus
           :
        
         
           If
           we
           must
           baptize
           none
           but
           for
           present
           admission
           into
           the
           Kingdom
           of
           Christ
           ,
           then
           we
           must
           baptize
           none
           but
           those
           that
           promise
           a
           present
           departure
           from
           the
           Kingdom
           of
           the
           Devil
           ;
           but
           the
           former
           is
           true
           ,
           therefore
           so
           is
           the
           later
           .
           The
           antecedent
           is
           granted
           by
           those
           that
           I
           have
           to
           do
           with
           ;
           the
           reason
           of
           the
           consequence
           is
           evident
           ,
           in
           that
           all
           the
           world
           is
           divided
           into
           these
           two
           kingdomes
           ,
           and
           they
           are
           so
           opposite
           that
           there
           is
           no
           passing
           into
           one
           but
           from
           the
           other
           .
           The
           minor
           of
           the
           first
           argument
           I
           prove
           thus
           .
           All
           they
           are
           visiby
           in
           the
           kingdom
           of
           the
           Devil
           ,
           or
           not
           so
           much
           as
           by
           profession
           removed
           out
           of
           it
           ,
           who
           profess
           not
           a
           removal
           from
           that
           condition
           in
           which
           the
           wrath
           of
           God
           abideth
           on
           them
           ,
           and
           they
           are
           excluded
           by
           the
           Gospel
           from
           everlasting
           life
           ,
           but
           such
           are
           all
           that
           profess
           not
           a
           justifying
           faith
           .
           The
           major
           is
           proved
           ,
           in
           that
           it
           is
           the
           condition
           of
           the
           covenant
           of
           grace
           performed
           that
           differenceth
           the
           members
           of
           Christs
           Kingdom
           from
           Satans
           ;
           and
           so
           it
           is
           that
           condition
           profest
           to
           be
           performed
           that
           visibly
           differenceth
           them
           before
           men
           .
           It
           is
           the
           promise
           of
           grace
           that
           bringeth
           them
           out
           of
           Satans
           Kingdome
           ,
           therefore
           it
           is
           onely
           done
           visibly
           to
           those
           that
           profess
           the
           performance
           of
           the
           condition
           :
           moreover
           to
           be
           out
           of
           Satans
           Kingdom
           visibly
           ,
           is
           to
           be
           visibly
           from
           under
           his
           government
           ,
           but
           those
           that
           profess
           not
           saving
           faith
           are
           not
           visibly
           from
           under
           his
           government
           .
        
         
           Lastly
           ,
           to
           be
           visibly
           out
           of
           Satans
           Kingdom
           ,
           is
           to
           be
           visibly
           freed
           from
           his
           power
           ,
           as
           the
           executioner
           of
           Gods
           eternal
           vengeance
           ;
           but
           so
           are
           none
           that
           profess
           not
           saving
           faith
           .
        
         
           The
           minor
           is
           proved
           from
           
             John
          
           3.
           36.
           
           Where
           it
           is
           plain
           ,
           1.
           
           That
           the
           unbelief
           spoken
           of
           is
           that
           which
           is
           opposed
           to
           saving
           faith
           ,
           even
           to
           that
           saith
           which
           hath
           here
           the
           promise
           of
           everlasting
           life
           ,
           2.
           
           And
           that
           this
           leaves
           them
           visibly
           under
           the
           wrath
           of
           God
           .
        
         
           So
           in
           
             Mark
          
           16.
           16.
           compared
           with
           
             Matth.
          
           27.
           19.
           
           In
           the
           later
           Christ
           bids
           them
           make
           him
           Disciples
           ,
           and
           in
           the
           former
           he
           describeth
           those
           that
           are
           such
           ,
           and
           those
           that
           remain
           still
           in
           the
           Kingdom
           of
           Satan
           [
           He
           that
           believeth
           and
           is
           baptized
           shall
           be
           saved
           ,
           and
           he
           that
           believeth
           not
           shall
           be
           damned
           ]
           Here
           it
           is
           evident
           that
           the
           unbelief
           threatned
           is
           that
           which
           is
           contrary
           to
           [
           and
           even
           the
           privation
           of
           ]
           the
           faith
           that
           salvation
           is
           expresly
           promised
           to
           ,
           and
           that
           all
           that
           profess
           not
           this
           saving
           faith
           are
           not
           so
           much
           as
           professedly
           escaped
           a
           state
           of
           damnation
           ,
           and
           that
           this
           is
           the
           differencing
           character
           of
           Christs
           Disciples
           to
           be
           baptized
           [
           of
           which
           yet
           more
           afterwards
           .
           ]
        
         
           
             Pag.
             98.
             
             Argum.
          
           9.
           
           If
           it
           be
           the
           appointed
           use
           of
           all
           Christian
           baptism
           to
           solemnize
           our
           mariage
           with
           Christ
           ,
           or
           to
           seal
           or
           confirm
           our
           union
           with
           
           him
           ,
           or
           ingraffing
           into
           him
           ,
           then
           must
           we
           baptize
           none
           that
           profess
           not
           justifying
           faith
           [
           because
           this
           is
           necessarily
           prerequisite
           ,
           and
           no
           other
           can
           pretend
           to
           union
           ,
           mariage
           or
           ingraffing
           into
           Christ
           ]
           
             But
             no
             Infant
             doth
             profess
             justifying
             Faith
             ,
             as
             is
             manifest
             by
             sense
             ;
             therefore
             we
             must
             baptize
             no
             Infant
             .
          
        
         
           Both
           the
           antecedent
           and
           consequent
           are
           evident
           in
           
             Gal.
          
           3.
           27
           ,
           28
           ,
           29.
           
           For
           as
           many
           of
           you
           as
           have
           been
           baptized
           in
           Christ
           ,
           have
           put
           on
           Christ
           :
           Ye
           are
           all
           one
           in
           Christ
           Jesus
           ,
           and
           if
           ye
           be
           Christs
           then
           are
           ye
           
             Abrahams
          
           seed
           ,
           and
           heirs
           according
           to
           promise
           .
           Here
           1.
           we
           see
           that
           it
           is
           not
           an
           accidental
           or
           separable
           thing
           for
           baptism
           to
           be
           our
           visible
           entrance
           into
           Christ
           ,
           our
           putting
           him
           on
           ,
           our
           admittance
           (
           by
           solemnization
           )
           into
           the
           state
           of
           Gods
           children
           and
           heirs
           according
           to
           promise
           .
           For
           this
           is
           affirmed
           of
           all
           the
           baptized
           with
           true
           Christian
           baptism
           .
           If
           we
           be
           truely
           baptized
           ,
           we
           are
           baptized
           into
           Christ
           ,
           if
           we
           are
           baptized
           into
           Christ
           ,
           then
           we
           are
           Christs
           ,
           and
           have
           put
           on
           Christ
           ,
           and
           are
           all
           one
           in
           Christ
           ,
           and
           are
           
             Abrahams
          
           seed
           ,
           and
           heirs
           according
           to
           promise
           .
           If
           any
           object
           that
           the
           Apostle
           speaks
           this
           but
           of
           some
           of
           them
           ,
           even
           of
           the
           regenerate
           ,
           because
           he
           saith
           [
           as
           many
           of
           you
           ]
           I
           answer
           ,
        
         
           It
           is
           manifest
           that
           he
           speaks
           of
           all
           ,
           1.
           because
           it
           was
           of
           all
           them
           that
           were
           baptized
           into
           Christ
           ,
           2.
           he
           expresly
           saith
           as
           much
           in
           the
           next
           foregoing
           words
           [
           
             ver
             .
          
           26.
           
           For
           ye
           are
           all
           the
           children
           of
           God
           by
           faith
           in
           Christ
           Jesus
           ]
           To
           which
           the
           words
           recited
           are
           annexed
           as
           the
           proof
           [
           for
           as
           many
           of
           you
           as
           have
           been
           baptized
           into
           Christ
           ,
           have
           put
           on
           Christ
           ]
           the
           assumption
           is
           implied
           [
           but
           you
           have
           all
           been
           baptized
           into
           Christ
           ]
           therefore
           ye
           have
           all
           put
           on
           Christ
           ,
           and
           so
           in
           him
           are
           all
           the
           children
           of
           God
           .
           2.
           
           Note
           that
           they
           are
           the
           special
           gifts
           of
           saving
           grace
           that
           are
           here
           ascribed
           to
           all
           the
           baptized
           .
           3.
           
           Note
           also
           that
           all
           this
           is
           said
           and
           proved
           to
           be
           by
           faith
           .
           4.
           
           Note
           also
           that
           it
           is
           expresly
           said
           to
           be
           a
           justifying
           faith
           ,
           before
           
             vers
             .
          
           24.
           [
           that
           we
           might
           be
           justified
           by
           faith
           .
           ]
           Indeed
           this
           text
           affordeth
           us
           divers
           Arguments
           .
           1.
           
           The
           Apostle
           supposeth
           all
           the
           baptized
           to
           profess
           a
           justifying
           faith
           ,
           among
           the
           
             Galatians
             ,
          
           therefore
           so
           must
           we
           suppose
           of
           others
           ,
           and
           expect
           that
           they
           do
           it
           .
           The
           antecedent
           is
           proved
           from
           
             vers
             .
          
           24
           ,
           25
           ,
           and
           27.
           compared
           .
           2.
           
           All
           the
           baptized
           are
           said
           to
           have
           put
           on
           Christ
           ,
           therefore
           they
           are
           supposed
           to
           profess
           that
           faith
           by
           which
           Christ
           is
           put
           on
           :
           But
           that
           is
           onely
           justfying
           faith
           .
           3.
           
           All
           that
           are
           duely
           baptized
           are
           baptized
           into
           Christ
           ,
           therefore
           they
           are
           supposed
           to
           profess
           that
           faith
           by
           which
           men
           are
           united
           ,
           or
           ingraffed
           into
           Christ
           ,
           but
           that
           is
           onely
           justifying
           faith
           ;
           but
           the
           rest
           of
           the
           Arguments
           here
           will
           be
           further
           touched
           on
           anon
           .
        
         
           Master
           
             Rutherford
          
           saith
           that
           Scripture
           no where
           calleth
           Christ
           the
           head
           of
           the
           visible
           Church
           as
           such
           ,
           as
           it
           is
           after
           cited
           .
        
         
           I
           conclude
           then
           that
           Christ
           hath
           app●inted
           no
           baptism
           but
           what
           is
           for
           a
           visible
           mariage
           of
           the
           soul
           to
           himself
           (
           as
           
             Protestants
          
           ordinarily
           confess
           )
           Therefore
           he
           hath
           appointed
           no
           baptism
           but
           for
           those
           that
           profess
           to
           take
           Jesus
           Christ
           for
           their
           Husband
           ,
           and
           to
           give
           up
           themselves
           to
           him
           as
           his
           espouse
           :
           but
           this
           is
           a
           profession
           of
           justifying
           faith
           ,
           for
           heartily
           to
           take
           Christ
           for
           our
           head
           and
           husband
           is
           true
           saving
           faith
           ,
           and
           proper
           to
           his
           own
           regenerate
           pecple
           if
           any
           thing
           in
           the
           world
           be
           so
           ;
           and
           no
           man
           can
           profess
           to
           be
           maried
           to
           Christ
           that
           doth
           not
           profess
           to
           take
           him
           for
           a
           husband
           .
           Therefore
           for
           my
           part
           
           I
           never
           intend
           to
           baptize
           any
           without
           profession
           of
           saving
           faith
           ,
           
             Amen
             .
             And
             let
             the
             Lord
             God
             say
             so
             too
             ,
             that
             Mr.
          
           B●xter
           
             may
             baptize
             no
             more
             Infants
             ,
             nor
             defend
             so
             palpable
             an
             abuse
             ,
             but
             may
             wipe
             away
             the
             reproach
             he
             hath
             cast
             on
             Gods
             people
             and
             ordinance
             :
             He
             goes
             on
             thus
             .
          
        
         
           
             Pag.
             100.
             
             Argum.
          
           10.
           
           If
           
             Paul
          
           account
           all
           the
           baptized
           Saints
           or
           Sanctified
           men
           dead
           with
           Christ
           and
           risen
           with
           him
           ,
           such
           as
           have
           put
           on
           Christ
           ,
           sons
           of
           God
           by
           adoption
           ,
           
             Abrahams
          
           seed
           ,
           heirs
           according
           to
           promise
           and
           justified
           ;
           then
           they
           did
           all
           profess
           a
           true
           justifying
           faith
           .
           
             But
             no
             Infant
             did
             profess
             a
             true
             justifying
             faith
             :
             if
             they
             did
             let
             it
             be
             sh●wed
             when
             ,
             and
             where
             ,
             and
             to
             whom
             :
             therefore
             no
             Infant
             was
             then
             baptized
             ,
             nor
             are
             now
             to
             be
             .
          
        
         
           The
           antecedent
           Master
           
             Blake
          
           confesseth
           ,
           and
           I
           shall
           prove
           it
           by
           parts
           .
           The
           consequence
           is
           that
           which
           lyeth
           chiefly
           on
           me
           to
           prove
           ,
           and
           I
           shall
           do
           both
           together
           .
        
         
           The
           Apostle
           in
           the
           beginning
           of
           his
           Epistle
           to
           the
           
             Corinthians
             ,
          
           and
           in
           many
           other
           places
           calls
           the
           whole
           Church
           Saints
           ,
           1
           
             Cor.
          
           6.
           11.
           
           He
           saith
           to
           them
           [
           but
           ye
           are
           washed
           ,
           ye
           are
           sanctified
           ]
           That
           part
           of
           the
           antecedent
           then
           is
           certain
           ;
           the
           consequene
           I
           prove
           thus
           .
        
         
           There
           are
           none
           called
           Saints
           in
           all
           the
           New
           Testament
           ,
           but
           onely
           such
           as
           were
           in
           heart
           devoted
           to
           Christ
           by
           a
           saving
           faith
           ,
           or
           professed
           so
           much
           ,
           therefore
           the
           word
           Saint
           in
           this
           case
           must
           signifie
           onely
           such
           .
           If
           any
           will
           prove
           a
           third
           sort
           of
           Saints
           ,
           
             viz.
          
           such
           as
           profess
           a
           faith
           not
           saving
           ,
           they
           must
           do
           that
           which
           I
           never
           saw
           done
           .
        
         
           The
           first
           and
           most
           famous
           signification
           of
           the
           word
           Saints
           or
           Sanctified
           in
           the
           New
           Testament
           ,
           is
           onely
           of
           them
           that
           are
           in
           heart
           devoted
           to
           Christ
           by
           true
           faith
           ;
           therefore
           the
           borrowed
           ,
           or
           Analogical
           ,
           or
           less
           proper
           signification
           (
           call
           it
           what
           you
           list
           )
           must
           be
           of
           that
           which
           hath
           the
           likeness
           or
           appearance
           of
           this
           ,
           and
           that
           is
           onely
           the
           profession
           of
           it
           .
           Profession
           maketh
           Saints
           visible
           ,
           or
           by
           profession
           ,
           as
           hearty
           dedication
           to
           God
           by
           faith
           maketh
           real
           or
           heart
           Saints
           .
        
         
           Master
           
             Blake
          
           addeth
           [
           we
           read
           of
           Churches
           of
           the
           Saints
           ,
           1
           
             Cor.
          
           14.
           33.
           
           And
           they
           were
           taken
           to
           be
           Church-members
           as
           soon
           as
           they
           made
           profession
           ,
           as
           they
           ceased
           to
           be
           
             Jews
          
           or
           
             Pagans
             ,
          
           and
           took
           them
           to
           the
           way
           of
           Christianity
           ,
           as
           we
           see
           ,
           
             Acts
             2.
             
             Acts
          
           8.
           12.
           13.
           38.
           ]
        
         
           
             Answ.
          
           1.
           
           They
           renounced
           the
           way
           of
           ungodliness
           ,
           and
           wickedness
           in
           general
           by
           a
           profession
           of
           repentance
           ,
           as
           well
           as
           the
           way
           of
           
             Paganism
          
           and
           
             Judaism
          
           in
           particular
           .
           There
           were
           no
           Christians
           that
           professed
           not
           repentance
           towards
           God
           from
           dead
           works
           2.
           
           We
           believe
           that
           there
           were
           Churches
           of
           the
           Saints
           ,
           and
           therefore
           that
           none
           should
           be
           of
           the
           Church
           that
           profess
           not
           to
           be
           true
           Saints
           .
           But
           prove
           if
           you
           can
           that
           there
           was
           ever
           either
           Church
           or
           Church-member
           called
           Saints
           in
           Scripture
           ,
           that
           had
           not
           either
           special
           sanctity
           or
           a
           profession
           of
           it
           .
           And
           as
           for
           those
           
             Acts
          
           8.
           you
           cannot
           prove
           that
           any
           of
           them
           were
           either
           called
           Saints
           or
           baptized
           without
           a
           profession
           of
           a
           justifying
           faith
           :
           as
           shall
           further
           be
           shewed
           afterwards
           .
           The
           
             Galatians
          
           I
           find
           not
           called
           Saints
           ,
           but
           to
           call
           them
           a
           Church
           of
           Christ
           or
           believers
           is
           equipollent
           :
           and
           what
           Saints
           were
           they
           ?
           Why
           they
           were
           all
           the
           sons
           of
           God
           by
           faith
           in
           Christ
           Jesus
           ,
           having
           been
           baptized
           into
           Christ
           ,
           and
           put
           him
           on
           ,
           and
           were
           all
           one
           in
           him
           ,
           and
           were
           all
           
             Abrahams
          
           seed
           and
           heirs
           according
           to
           the
           promise
           ,
           
             Gal.
          
           3.
           26
           ,
           27
           ,
           29.
           
           A
           Church
           in
           Scripture
           sense
           ,
           is
           a
           society
           of
           
           men
           professing
           true
           saving
           faith
           .
           And
           thus
           we
           see
           what
           a
           Church
           was
           ,
           and
           what
           Saints
           were
           ,
           and
           what
           believers
           and
           Disciples
           were
           supposed
           to
           be
           by
           the
           Apostles
           ,
           and
           what
           is
           the
           signification
           of
           these
           words
           in
           Scripture
           ,
           for
           they
           are
           all
           of
           the
           same
           extent
           .
           Thus
           much
           I
           have
           said
           to
           prove
           that
           all
           the
           baptized
           are
           accounted
           Saints
           ,
           and
           therefore
           professed
           a
           saving
           Sanctity
           .
        
         
           The
           second
           title
           which
           I
           mentioned
           follows
           (
           of
           which
           I
           shall
           be
           more
           brief
           )
           All
           the
           baptized
           are
           accounted
           to
           be
           dead
           and
           risen
           with
           Christ
           ,
           even
           dead
           to
           sin
           ,
           and
           risen
           to
           newness
           of
           life
           ;
           therefore
           they
           all
           profess
           a
           saving
           faith
           .
           The
           proof
           of
           this
           is
           full
           in
           the
           two
           Texts
           already
           cited
           ,
           
             Rom.
          
           6.
           and
           
             Col.
             2.
             11
             ,
             12.
             
             Rom.
             6.
             3.
             &c.
          
           How
           shall
           we
           that
           are
           dead
           to
           sin
           live
           any
           longer
           therein
           ?
           Know
           ye
           not
           that
           so
           many
           of
           us
           as
           were
           baptized
           into
           Jesus
           Christ
           ,
           were
           baptized
           into
           his
           death
           ?
           Therefore
           we
           are
           buried
           with
           him
           by
           baptism
           into
           death
           ,
           that
           like
           as
           Christ
           was
           raised
           up
           from
           the
           dead
           by
           the
           glory
           of
           the
           Father
           ,
           so
           we
           also
           should
           walk
           in
           newness
           of
           life
           .
           For
           if
           we
           have
           been
           planted
           together
           into
           the
           likeness
           of
           his
           death
           ,
           we
           shall
           be
           also
           in
           the
           likeness
           of
           his
           resurection
           ,
           knowing
           this
           that
           our
           old
           man
           is
           crucified
           with
           him
           ,
           that
           the
           body
           of
           sin
           might
           be
           destroyed
           ,
           that
           hence
           forth
           we
           should
           not
           serve
           sin
           ;
           for
           he
           that
           is
           dead
           is
           freed
           from
           sin
           .
        
         
           Now
           if
           we
           be
           dead
           with
           Christ
           ,
           we
           believe
           that
           we
           shall
           also
           live
           with
           him
           .
        
         
           Likewise
           ,
           reckon
           ye
           also
           your selves
           to
           be
           dead
           indeed
           unto
           sin
           ,
           but
           alive
           unto
           God
           through
           Jesus
           Christ
           our
           Lord
           .
           Here
           is
           a
           full
           report
           of
           the
           use
           of
           baptism
           ,
           and
           the
           profession
           of
           all
           that
           are
           baptized
           ,
           and
           the
           state
           they
           are
           supposed
           to
           be
           in
           .
           So
           that
           I
           cannot
           speak
           it
           plainlyer
           then
           the
           words
           themselves
           do
           .
           So
           
             Col.
          
           2.
           11
           ,
           12.
           which
           I
           shall
           not
           stay
           to
           recite
           ,
           because
           it
           is
           to
           the
           same
           purpose
           ,
           and
           before
           cited
           .
        
         
           The
           third
           title
           mentioned
           in
           the
           argument
           is
           this
           :
           All
           that
           are
           baptized
           have
           professedly
           put
           on
           Christ
           ;
           therefore
           they
           have
           professed
           saving
           faith
           .
           The
           Antecedent
           is
           expressed
           
             Gal.
          
           3.
           23.
           
           [
           for
           as
           many
           as
           have
           been
           baptized
           into
           Christ
           have
           put
           on
           Christ
           ]
           the
           consequence
           is
           proved
           in
           that
           to
           put
           on
           Christ
           heartily
           ,
           is
           to
           be
           made
           true
           partakers
           of
           him
           ,
           and
           living
           members
           of
           him
           ,
           therefore
           to
           profess
           this
           is
           inseperable
           from
           the
           profession
           of
           saving
           faith
           ;
           yea
           by
           that
           faith
           he
           is
           truly
           put
           on
           .
           Putting
           on
           Christ
           is
           the
           same
           with
           [
           putting
           on
           the
           new
           man
           ,
           which
           after
           God
           is
           created
           in
           righteousness
           and
           true
           holiness
           ,
           being
           renewed
           in
           the
           Spirit
           of
           our
           minds
           ,
           
             Ephes.
          
           4.
           20
           ,
           21
           ,
           22
           ,
           23
           ,
           24.
           
           
             Col.
          
           3.
           10.
           
           It
           is
           putting
           on
           the
           new
           man
           which
           is
           renewed
           in
           knowledge
           according
           to
           the
           image
           of
           him
           that
           created
           him
           ]
           and
           putting
           on
           the
           Lord
           Jesus
           Christ
           is
           put
           for
           the
           state
           of
           Sanctity
           in
           opposition
           to
           a
           fleshly
           life
           ,
           
             Rom.
          
           13.
           13
           ,
           14.
           
        
         
           Saith
           
             Calvin
          
           on
           this
           Text
           [
           
             induere
             Christum
             bic
             significat
             virtute
             spiritus
             ejus
             undique
             nos
             muniri
             ,
             qua
             idonei
             ad
             omnes
             sanctitatis
             partes
             reddamur
             :
             sic
             enim
             in
             nobis
             instauratur
             imago
             Dei
             quae
             unicum
             est
             animae
             ornamentum
             .
             Respicit
             enim
             Paulus
             ad
             vocationis
             nostrae
             finem
             ,
             quia
             Deus
             nos
             adoptans
             in
             corpus
             unigenti
             filii
             sui
             inserit
             ,
             &
             quidem
             hac
             lege
             ,
             ut
             nos
             abdicantes
             priore
             vita
             fiamus
             in
             ipso
             novi
             homines
             .
             Quare
             etiam
             alibi
             fideles
             dicit
             Christum
             induere
             in
             baptismo
             ,
          
           Gal.
           3.
           27.
           ]
           To
           put
           on
           Christ
           signifies
           here
           to
           be
           defended
           in
           all
           points
           with
           the
           virtue
           of
           the
           Spirit
           ,
           whereby
           we
           may
           be
           fit
           for
           all
           parts
           of
           holiness
           ,
           for
           thus
           the
           image
           of
           God
           is
           renewed
           in
           us
           ,
           which
           is
           the
           onely
           ornament
           of
           the
           soul
           ,
           for
           
             Paul
          
           hath
           respect
           to
           the
           end
           
           of
           our
           vocation
           ,
           because
           God
           adopting
           us
           ,
           hath
           ingraffed
           us
           in
           the
           body
           of
           his
           onely
           begotten
           Son
           ,
           and
           that
           upon
           those
           terms
           ,
           if
           we
           deny
           our
           former
           life
           ,
           and
           become
           new
           men
           in
           him
           :
           wherefore
           he
           saith
           elsewhere
           ,
           that
           believers
           put
           on
           Christ
           in
           baptism
           .
           And
           upon
           
             Gal.
          
           3.
           27.
           he
           saith
           [
           
             Quum
             dicit
             ,
             Christum
             induisse
             ,
             intelligit
             Christo
             sic
             esse
             infitos
             ;
             ut
             coram
             Deo
             nomen
             ac
             personam
             Christi
             gerant
             ,
             ac
             in
             ipso
             magis
             quam
             in
             seipsis
             censcantur
             .
          
           When
           he
           saith
           they
           have
           put
           on
           Christ
           ,
           he
           understands
           that
           they
           are
           so
           ingraffed
           in
           Christ
           ,
           that
           they
           carry
           that
           name
           and
           person
           of
           Christ
           in
           the
           sight
           of
           God
           ,
           and
           are
           rather
           reckoned
           in
           him
           ,
           then
           in
           themselves
           .
           And
           he
           comes
           to
           the
           objection
           ,
           How
           all
           that
           are
           baptized
           can
           be
           said
           to
           put
           on
           Christ
           ,
           when
           baptism
           is
           not
           effectual
           with
           all
           ?
           And
           he
           answereth
           in
           summe
           ,
           That
           to
           Hypocrites
           it
           is
           uneffectual
           ,
           
             qui
             nudis
             signis
             superbiunt
             ,
          
           who
           are
           proud
           with
           the
           bare
           signs
           .
           But
           then
           he
           saith
           ,
           that
           the
           Apostle
           speaking
           of
           these
           
             non
             resspicit
             Dei
             institutionem
             ,
             sed
             impiorum
             corruptelam
             .
          
           He
           hath
           no
           respect
           to
           Gods
           institution
           ,
           but
           to
           the
           corruption
           of
           the
           wicked
           .
           (
           But
           doubtless
           it
           is
           Gods
           institution
           that
           we
           must
           look
           to
           in
           our
           administration
           )
           
             Qaum
             autem
             fideles
             alloquitur
             ,
             qui
             rite
             utuntur
             illa
             ,
             tunc
             conjungit
             cum
             sua
             veritate
             ,
             quam
             figurant
             .
             Quare
             ?
             neque
             enim
             fallacem
             pompam
             ostentat
             in
             sacramentis
             ,
             sed
             quae
             externa
             caremonia
             figurat
             ,
             exhibet
             simul
             reipsa
             .
             Hinc
             fit
             ,
             ut
             veritas
             ,
             secundum
             Dei
             institutum
             ,
             conjuncta
             sit
             cum
             signis
          
           ]
           But
           when
           he
           speaks
           to
           believers
           ,
           who
           use
           it
           rightly
           ,
           he
           joyns
           them
           with
           their
           truth
           ,
           which
           they
           typifie
           .
           Wherefore
           ?
           for
           he
           doth
           not
           make
           shew
           of
           a
           deceitful
           pomp
           in
           the
           Sacraments
           ,
           but
           what
           the
           external
           ceremony
           figures
           ,
           he
           exhibites
           together
           in
           very
           deed
           .
           Hence
           it
           comes
           to
           pass
           that
           truth
           ,
           according
           to
           Gods
           institution
           ,
           is
           joyned
           with
           the
           signs
           .
           To
           the
           same
           purpose
           say
           other
           
             Protestants
             .
          
        
         
           The
           next
           title
           mentioned
           in
           the
           Argument
           was
           ,
           Sons
           of
           God
           .
           All
           that
           are
           baptized
           are
           the
           visible
           or
           esteemed
           sons
           of
           God
           by
           saith
           in
           Christ
           ;
           therefore
           they
           all
           profess
           that
           justifying
           faith
           to
           which
           that
           real
           or
           special
           sonship
           is
           promised
           .
           The
           antecedent
           is
           expressed
           in
           
             Gal.
          
           3
           ,
           26
           ,
           27.
           
           [
           For
           ye
           are
           all
           the
           sons
           of
           God
           by
           saith
           in
           Christ
           Jesus
           ]
           which
           he
           proveth
           in
           the
           next
           words
           [
           For
           as
           many
           as
           have
           been
           baptized
           into
           Christ
           ,
           have
           put
           on
           Christ
           ]
           What
           Sons
           of
           God
           are
           in
           Scripture
           sense
           may
           be
           seen
           ,
           
             John
             1.
             12.
             
             Rom.
             8.
             14
             ,
             15.
             
             Phil.
             2.
             15.
             2
             
             John
             3.
             1
             ,
             2.
             Gal.
          
           4.
           1
           ,
           2
           ,
           5
           ,
           7.
           and
           
             Rom.
          
           8.
           17.
           
           [
           if
           sons
           ,
           then
           heirs
           ,
           heirs
           of
           God
           ,
           and
           joynt
           heirs
           with
           Christ
           ]
           was
           a
           good
           consequence
           in
           
             Pauls
          
           judgement
           [
           In
           this
           (
           saith
           
             John
          
           )
           the
           children
           of
           God
           are
           manifest
           from
           the
           children
           of
           the
           Devils
           :
           Whosoever
           doth
           not
           righteousness
           is
           not
           of
           God
           ,
           neither
           he
           that
           loveth
           not
           his
           brother
           ,
           1
           
             John
          
           3.
           10.
           
           See
           also
           
             John
             11.
             52.
             
             Rom.
          
           8.
           16.
           21.
           
        
         
           But
           Master
           
             Blake
          
           objecteth
           
             Rom.
          
           9.
           4.
           
           [
           To
           them
           pertained
           the
           adoption
           ]
           and
           
             Gomarus
          
           his
           comment
           .
        
         
           
             Answ.
             1.
             
             Gomarus
          
           saith
           not
           ,
           that
           any
           were
           in
           either
           sense
           Sons
           of
           God
           without
           a
           profession
           of
           a
           saving
           faith
           .
           2.
           
           It
           was
           not
           after
           their
           unchurching
           or
           unbelief
           ,
           that
           the
           adoption
           is
           said
           to
           pertain
           to
           them
           ,
           but
           before
           ,
           and
           then
           ,
           let
           Master
           
             Blake
          
           prove
           [
           if
           he
           can
           ]
           that
           any
           
             Israelites
          
           were
           adopted
           without
           profession
           of
           that
           faith
           ,
           which
           was
           then
           saving
           :
           I
           doubt
           not
           to
           prove
           the
           contrary
           anon
           .
           And
           3.
           
           If
           he
           could
           prove
           that
           such
           there
           were
           among
           the
           
             Israelites
             ,
          
           yet
           he
           will
           never
           prove
           that
           they
           are
           called
           Sons
           ,
           though
           the
           Nation
           were
           ;
           because
           the
           denomination
           was
           principally
           from
           the
           true
           Sons
           ,
           and
           
           next
           from
           the
           professed
           ones
           :
           None
           are
           visibly
           sons
           that
           be
           not
           visibly
           true
           believers
           .
        
         
           The
           next
           title
           mentioned
           in
           the
           Argument
           is
           [
           
             Abrahams
          
           seed
           ]
           All
           that
           are
           baptized
           are
           called
           
             Abrahams
          
           seed
           ,
           
             Gal.
          
           3.
           17
           ,
           18
           ,
           19.
           
           Therefore
           they
           all
           profess
           a
           justifying
           faith
           .
           The
           consequence
           is
           proved
           ,
           in
           that
           none
           are
           
             Abrahams
          
           seed
           in
           Gospel
           sense
           ,
           but
           those
           cordially
           that
           are
           true
           believers
           ,
           and
           those
           appearingly
           that
           profess
           true
           faith
           .
           This
           is
           proved
           ,
           
             Rom.
          
           9.
           4
           ,
           6
           ,
           7.
           
           
             Rom.
          
           4.
           11.
           
           [
           that
           he
           might
           be
           the
           Father
           of
           all
           them
           that
           believe
           ,
           that
           righteousness
           might
           be
           imputed
           to
           them
           also
           ]
           this
           therefore
           is
           a
           justifying
           faith
           ,
           and
           the
           priviledge
           of
           the
           justified
           that
           is
           here
           mentioned
           .
           It
           s
           added
           
             vers
             .
          
           12
           ,
           13.
           
           [
           And
           the
           Father
           of
           circumcision
           to
           them
           who
           are
           not
           of
           the
           circumcision
           ,
           but
           also
           walk
           in
           the
           steps
           of
           the
           faith
           of
           our
           Father
           
             Abraham
          
           yet
           uncircumcised
           .
           For
           the
           promise
           that
           he
           should
           be
           heir
           of
           the
           world
           was
           not
           to
           
             Abraham
          
           or
           his
           seed
           by
           the
           Law
           ,
           but
           by
           the
           righteousness
           of
           faith
           —
           Therefore
           it
           is
           of
           faith
           that
           it
           might
           be
           by
           grace
           ,
           to
           the
           end
           the
           promise
           might
           be
           sure
           to
           all
           the
           seed
           ,
           even
           to
           that
           also
           which
           is
           of
           the
           faith
           of
           
             Abraham
          
           the
           Father
           of
           us
           all
           .
           ]
        
         
           So
           
             Gal.
          
           3.
           6
           ,
           7
           ,
           8
           ,
           9.
           
           [
           Even
           as
           
             Abraham
          
           believed
           God
           ,
           and
           it
           was
           accounted
           to
           him
           for
           righteousness
           :
           Know
           ye
           therefore
           that
           they
           which
           are
           of
           saith
           ,
           the
           same
           are
           the
           children
           of
           
             Abraham
             ;
          
           And
           the
           Scripture
           fore-seeing
           that
           God
           would
           justifie
           the
           Heathen
           by
           faith
           preached
           before
           the
           Gospel
           to
           
             Abraham
             ;
          
           In
           thee
           shall
           all
           nations
           be
           blessed
           .
           So
           then
           ,
           they
           which
           be
           of
           saith
           are
           blessed
           with
           faithful
           
             Abraham
          
           ]
           So
           
             vers
             .
          
           14.
           16.
           
           [
           That
           the
           blessing
           of
           
             Abraham
          
           might
           come
           on
           the
           
             Gentiles
             ,
          
           through
           Jesus
           Christ
           ,
           that
           we
           might
           receive
           the
           promise
           of
           the
           Spirit
           through
           faith
           .
           Now
           to
           
             Abraham
             ,
          
           and
           his
           seed
           were
           the
           promises
           made
           ;
           he
           saith
           not
           ,
           and
           to
           seeds
           as
           of
           many
           ,
           but
           as
           of
           one
           ;
           and
           to
           thy
           seed
           ,
           which
           is
           Christ
           ,
           and
           so
           to
           those
           that
           are
           in
           him
           .
           It
           is
           hence
           most
           undeniable
           ,
           that
           all
           
             Abrahams
          
           true
           seed
           are
           justified
           ,
           and
           have
           a
           justifying
           faith
           ;
           and
           all
           his
           professing
           seed
           do
           profess
           this
           faith
           .
        
         
           The
           next
           title
           mentioned
           in
           the
           Argument
           is
           ,
           [
           Heirs
           according
           to
           the
           promise
           .
           ]
           All
           the
           baptized
           were
           heirs
           according
           to
           the
           promise
           :
           None
           that
           profess
           not
           a
           justifying
           faith
           are
           heirs
           according
           to
           the
           promise
           (
           either
           really
           or
           appearingly
           )
           therefore
           none
           that
           profess
           not
           a
           justifying
           faith
           should
           be
           baptized
           .
           the
           major
           is
           expressed
           ,
           
             Gal.
          
           3.
           17
           ,
           18
           ,
           19.
           the
           minor
           (
           of
           which
           is
           all
           the
           doubt
           )
           is
           proved
           from
           
             Rom.
          
           8.
           17.
           where
           there
           is
           an
           express
           concatenation
           of
           [
           children
           ,
           heirs
           of
           God
           ,
           coheirs
           with
           Christ
           ,
           that
           suffering
           with
           him
           shall
           be
           glorified
           with
           him
           ]
           
             Gal.
          
           4.
           1
           ,
           6
           ,
           7.
           
           The
           heir
           is
           Lord
           of
           all
           and
           a
           Son
           ,
           and
           therefore
           hath
           the
           Spirit
           of
           the
           Son
           ,
           by
           which
           they
           cry
           
             Abba
          
           Father
           .
           So
           
             Tit.
          
           3.
           5
           ,
           6
           ,
           7.
           
           [
           According
           to
           his
           mercy
           he
           saved
           us
           by
           the
           washing
           of
           regeneration
           ,
           and
           renewing
           of
           the
           Holy
           Ghost
           which
           he
           shed
           on
           us
           ,
           
             &c.
          
           that
           being
           Justified
           by
           his
           Grace
           ,
           we
           should
           be
           made
           heirs
           according
           to
           the
           hope
           of
           eternal
           life
           ]
           The
           heirs
           then
           are
           regenerate
           ,
           justified
           ,
           and
           have
           the
           hope
           of
           eternal
           life
           .
           So
           
             Ephes.
          
           3.
           6.
           
           The
           
             Gentiles
          
           being
           made
           fellow-heirs
           ,
           and
           of
           the
           same
           body
           are
           partakers
           of
           the
           promise
           in
           Christ
           by
           the
           Gospel
           ,
           even
           the
           unsearchable
           riches
           of
           Christ
           ,
           
             Heb.
          
           6.
           17.
           
           The
           heirs
           of
           promise
           have
           their
           salvation
           confirmed
           by
           Gods
           oath
           .
           And
           
             Heb.
          
           1.
           14.
           they
           are
           called
           the
           heirs
           of
           salvation
           .
           And
           
             Heb.
          
           11.
           6.
           9.
           
           It
           is
           true
           justified
           believers
           that
           have
           that
           
           title
           ,
           and
           
             James
          
           2.
           7.
           
           [
           They
           are
           called
           heirs
           of
           the
           promised
           Kingdom
           ]
           and
           1.
           
             Pet.
          
           3.
           7.
           they
           are
           called
           coheirs
           [
           of
           the
           same
           grace
           of
           life
           ]
           So
           that
           to
           be
           heirs
           in
           the
           first
           and
           proper
           notion
           is
           to
           be
           Sons
           that
           have
           title
           to
           the
           inheritance
           of
           glory
           :
           and
           therefore
           to
           be
           heirs
           in
           the
           second
           analogical
           notion
           is
           to
           be
           such
           as
           seem
           such
           by
           profession
           of
           that
           Faith
           which
           hath
           the
           promise
           of
           that
           glory
           .
        
         
           The
           last
           title
           that
           I
           mentioned
           in
           the
           Argument
           was
           [
           Justified
           ]
           
             Paul
          
           calleth
           all
           the
           baptized
           Church
           of
           
             Corinth
          
           Justified
           ;
           None
           that
           profess
           not
           a
           justified
           Faith
           are
           called
           Justified
           ,
           therefore
           none
           such
           should
           be
           baptized
           .
           The
           major
           I
           proved
           to
           Master
           
             Blake
          
           out
           of
           1
           
             Cor.
          
           6.
           11.
           
           [
           Ye
           are
           washed
           ,
           ye
           are
           sanctified
           ,
           ye
           are
           justified
           in
           the
           name
           of
           the
           Lord
           Jesus
           ,
           and
           by
           the
           Spirit
           of
           our
           God
           .
           ]
        
         
           Master
           
             Blake
          
           doth
           not
           at
           all
           deny
           the
           major
           or
           the
           sense
           of
           the
           Text
           alledged
           to
           prove
           it
           ;
           but
           darkly
           in
           generals
           intimateth
           a
           denial
           of
           the
           minor
           ,
           silently
           passing
           over
           that
           particular
           title
           [
           justified
           ]
           as
           if
           he
           durst
           not
           be
           seen
           to
           take
           notice
           of
           it
           .
           I
           confess
           its
           sad
           that
           good
           men
           should
           be
           so
           unfaithful
           to
           the
           truth
           ,
           which
           is
           so
           precious
           ,
           and
           is
           not
           their
           own
           ,
           and
           which
           they
           should
           do
           nothing
           against
           (
           
             as
             Master
          
           Baxter
           
             hath
             done
          
           )
           but
           all
           they
           can
           for
           it
           .
        
         
           Having
           gon
           thus
           far
           about
           titles
           ,
           let
           me
           add
           another
           ;
           the
           title
           [
           Regenerate
           ]
           Christ
           hath
           instituted
           no
           baptism
           ,
           but
           what
           is
           to
           be
           a
           sign
           of
           present
           regeneration
           .
           But
           to
           men
           that
           profess
           not
           a
           justifying
           faith
           it
           cannot
           be
           administred
           as
           a
           sign
           of
           present
           regeneration
           ;
           therefore
           he
           hath
           instituted
           no
           baptism
           to
           be
           administred
           to
           such
           .
        
         
           The
           major
           I
           have
           proved
           already
           in
           the
           first
           Argument
           ,
           and
           its
           plain
           in
           
             John
          
           3.
           5.
           
           Except
           a
           man
           be
           born
           of
           water
           and
           of
           the
           Spirit
           he
           cannot
           enter
           into
           the
           Kingdom
           of
           God
           ]
           And
           so
           in
           
             Tit.
          
           3.
           5.
           where
           it
           is
           called
           the
           laver
           of
           [
           regeneration
           ]
           In
           both
           which
           though
           I
           am
           of
           their
           minde
           that
           think
           that
           the
           sign
           is
           put
           for
           the
           thing
           signified
           ;
           yet
           it
           may
           thence
           plainly
           appear
           what
           is
           the
           thing
           signified
           ,
           even
           regeneration
           ,
           or
           the
           new
           birth
           :
           Yea
           so
           commonly
           was
           this
           acknowledged
           by
           all
           the
           Church
           of
           Christ
           ,
           that
           there
           is
           nothing
           more
           common
           in
           the
           writings
           of
           the
           Fathers
           then
           to
           take
           the
           terms
           [
           regenerate
           ,
           illuminate
           ,
           
             &c.
          
           and
           baptized
           ]
           as
           signifying
           the
           same
           thing
           ,
           or
           at
           least
           spoken
           of
           the
           same
           person
           ,
           which
           occasioned
           one
           of
           our
           late
           Antiquaries
           so
           stifly
           to
           plead
           that
           regeneration
           in
           Scripture
           signifyeth
           meer
           baptism
           ,
           and
           that
           all
           the
           baptized
           are
           regenerate
           .
        
         
           I
           grant
           that
           it
           oft
           falls
           out
           that
           baptism
           being
           misapplied
           sealeth
           not
           regeneration
           at
           present
           ,
           and
           that
           the
           same
           person
           may
           afterward
           be
           regenerate
           ,
           and
           his
           remembred
           baptism
           may
           be
           of
           use
           to
           him
           for
           the
           confirmation
           of
           his
           faith
           .
           But
           this
           is
           not
           the
           institutes
           commanded
           use
           of
           it
           ,
           to
           be
           so
           administred
           at
           first
           ,
           if
           the
           party
           profess
           not
           saving
           faith
           ,
           though
           this
           review
           of
           it
           is
           a
           duty
           ,
           where
           it
           was
           so
           abused
           at
           first
           .
           The
           minor
           I
           shall
           take
           for
           granted
           ,
           while
           regeneration
           in
           Scripture
           stands
           so
           connexed
           to
           salvation
           ;
           I
           know
           no
           regenerate
           ones
           ,
           but
           the
           justified
           ,
           or
           those
           that
           profess
           to
           have
           a
           justifying
           faith
           ,
           nor
           hath
           he
           proved
           any
           more
           .
        
         
           
             Pag.
             118.
             
             Argum.
          
           11.
           
           All
           that
           are
           meet
           subjects
           for
           baptism
           ,
           (
           are
           after
           their
           baptism
           without
           any
           further
           inward
           qualification
           ,
           at
           least
           without
           any
           other
           species
           of
           saith
           )
           meet
           subjects
           for
           the
           Lords
           Supper
           :
           
             But
             no
             Infant
             
             is
             a
             meet
             subject
             for
             the
             Lords
             Supper
             ,
             as
             is
             acknowledged
             ,
             therefore
             no
             Infant
             is
             a
             meet
             subject
             for
             baptism
             :
          
           Or
           thus
           ,
           Those
           whom
           we
           may
           baptize
           ,
           we
           may
           also
           admit
           to
           the
           Lords
           Supper
           :
           
             But
             we
             may
             admit
             no
             Infants
             to
             the
             Lords
             Supper
             ,
             as
             is
             acknowledged
             by
             baptizers
             of
             Infants
             ,
             therefore
             we
             may
             baptize
             no
             Infants
             .
          
        
         
           The
           major
           Master
           
             Blake
          
           will
           easily
           grant
           me
           ,
           and
           if
           any
           other
           deny
           it
           I
           prove
           it
           thus
           .
        
         
           1.
           
           It
           is
           the
           same
           covenant
           that
           both
           Sacrament
           seal
           ,
           one
           for
           initiation
           the
           other
           for
           confirmation
           and
           growth
           in
           grace
           ;
           therefore
           the
           same
           saith
           that
           qualifieth
           for
           the
           one
           ,
           doth
           sufficiently
           qualifie
           for
           the
           other
           ,
           for
           the
           same
           covenant
           hath
           the
           same
           condition
           .
        
         
           2.
           
           They
           are
           the
           same
           benefits
           that
           are
           conferred
           in
           baptism
           and
           the
           Lords
           Supper
           to
           the
           worthy
           receiver
           .
           Therefore
           the
           same
           qualification
           is
           necessary
           for
           the
           reception
           :
           The
           antecedents
           is
           commonly
           granted
           .
           Baptism
           uniteth
           to
           Christ
           ,
           and
           giveth
           us
           himself
           first
           ,
           and
           with
           himself
           the
           pardon
           of
           all
           past
           sins
           ,
           
             &c.
             
          
           The
           Lords
           Supper
           by
           confirmation
           giveth
           us
           the
           same
           things
           ;
           it
           is
           the
           giving
           of
           Christ
           himself
           ,
           who
           saith
           by
           his
           Minister
           ,
           Take
           ,
           Eat
           ,
           Drink
           ;
           offering
           himself
           to
           us
           under
           the
           signs
           ,
           and
           commanding
           us
           to
           take
           himself
           by
           faith
           ,
           as
           we
           take
           the
           signs
           by
           the
           outward
           parts
           .
           He
           giveth
           us
           the
           pardon
           of
           sin
           ,
           sealed
           and
           procured
           by
           his
           body
           broken
           ,
           and
           his
           blood
           shed
           .
        
         
           3.
           
           A
           member
           of
           Christs
           Church
           ,
           against
           whom
           no
           accusation
           may
           be
           brought
           from
           some
           contradiction
           of
           his
           first
           profession
           ,
           must
           be
           admitted
           to
           the
           Lords
           Supper
           ;
           but
           the
           new
           baptized
           may
           be
           ordinarily
           such
           :
           therefore
           if
           he
           can
           but
           say
           ,
           I
           am
           a
           baptized
           person
           ,
           he
           hath
           a
           sufficient
           principal
           title
           to
           the
           Lords
           Supper
           ,
           
             Coram
             Ecclesia
             ,
          
           before
           the
           Church
           .
           [
           I
           mean
           such
           as
           we
           must
           admit
           ]
           though
           some
           actual
           preparation
           be
           necessary
           ,
           unless
           he
           be
           proved
           to
           have
           disabled
           his
           claim
           on
           that
           account
           either
           by
           nulling
           and
           reverting
           that
           profession
           ,
           or
           by
           giving
           just
           cause
           of
           questioning
           it
           .
        
         
           4.
           
           The
           Church
           hath
           ever
           from
           the
           Apostles
           dayes
           till
           now
           without
           question
           admitted
           the
           new
           baptized
           at
           age
           to
           the
           Lords
           Supper
           ,
           without
           requiring
           any
           new
           species
           of
           faith
           to
           intitle
           them
           to
           it
           .
           I
           take
           the
           major
           therefore
           as
           past
           denial
           :
           I
           must
           confess
           as
           much
           as
           I
           am
           against
           separation
           ,
           I
           never
           intend
           to
           have
           communion
           with
           Master
           
             Blakes
          
           congregation
           ,
           if
           they
           profess
           not
           saving
           repentance
           and
           faith
           ,
           And
           if
           he
           exact
           not
           such
           a
           profession
           ,
           I
           say
           still
           he
           makes
           foul
           work
           in
           the
           Church
           ,
           and
           when
           such
           foul
           work
           shall
           be
           voluntarily
           maintained
           ,
           and
           the
           word
           of
           God
           abused
           for
           the
           defilement
           of
           the
           Church
           ,
           and
           ordinances
           of
           God
           ,
           it
           is
           a
           greater
           scandal
           to
           the
           weak
           and
           to
           the
           schismsticks
           ,
           and
           a
           greater
           reproach
           to
           the
           Church
           ,
           and
           sadder
           case
           to
           considerate
           men
           ,
           then
           the
           too
           common
           pollutions
           of
           others
           ,
           which
           are
           meerly
           through
           negligence
           ,
           but
           not
           justified
           and
           defended
           .
        
         
           Let
           Master
           
             Baxters
          
           own
           words
           judge
           him
           ,
           who
           makes
           the
           same
           foul
           work
           in
           the
           Ordinance
           of
           baptism
           by
           admitting
           Infants
           to
           it
           upon
           a
           Parents
           or
           Proparents
           (
           as
           he
           terms
           them
           )
           profession
           ,
           when
           all
           his
           proofs
           of
           the
           necessity
           of
           profession
           to
           go
           before
           baptism
           are
           of
           the
           profession
           of
           the
           party
           himself
           to
           be
           baptized
           ,
           and
           this
           device
           of
           a
           Parents
           or
           Proparents
           profession
           instead
           of
           the
           Infants
           ,
           is
           his
           
           own
           invention
           that
           hath
           not
           any
           intimation
           in
           Scripture
           ,
           and
           by
           his
           own
           proofs
           makes
           Infants
           capable
           of
           the
           Lords
           Supper
           ,
           and
           perverts
           the
           nature
           of
           Sacraments
           ,
           which
           his
           own
           words
           do
           fully
           express
           ,
           thus
           .
        
         
           
             Pag.
          
           123
           ,
           124.
           
           The
           first
           Argument
           of
           Master
           
             Gillespies
          
           20.
           is
           from
           the
           nature
           of
           Sacraments
           ,
           which
           are
           to
           signifie
           that
           we
           have
           already
           faith
           in
           Christ
           ,
           remission
           of
           sin
           by
           him
           ,
           and
           union
           with
           him
           .
           The
           sense
           of
           the
           argument
           is
           ,
           That
           seeing
           Sacraments
           ,
           (
           according
           to
           Christs
           institution
           )
           are
           confirming
           signs
           presupposing
           the
           thing
           signified
           both
           on
           our
           part
           and
           on
           Gods
           ;
           therefore
           none
           should
           use
           them
           that
           have
           not
           first
           the
           thing
           signified
           by
           them
           .
           Though
           I
           undertake
           not
           to
           defend
           all
           the
           Arguments
           that
           other
           men
           use
           in
           this
           case
           ,
           yet
           this
           doth
           so
           much
           concern
           the
           cause
           of
           baptism
           ,
           which
           I
           am
           now
           debating
           ,
           that
           I
           shall
           give
           you
           this
           reply
           to
           it
           .
           What
           Divines
           are
           there
           that
           deny
           the
           Sacraments
           to
           be
           mutual
           signs
           ,
           and
           seals
           signifying
           our
           part
           as
           well
           as
           Gods
           ?
           And
           how
           ill
           do
           you
           wrong
           the
           Church
           of
           God
           by
           seeking
           to
           make
           men
           believe
           that
           these
           things
           are
           new
           and
           strange
           ?
           If
           it
           be
           so
           to
           you
           ,
           it
           is
           a
           pity
           that
           it
           is
           so
           ;
           but
           sure
           you
           have
           seen
           Master
           
             Gataker's
          
           Books
           against
           Doctor
           
             Ward
             ,
          
           and
           
             Davenant
             ,
          
           wherein
           you
           have
           multitudes
           of
           sentences
           recited
           out
           of
           our
           
             Protestant
          
           Divines
           ,
           that
           affi●m
           this
           which
           you
           call
           new
           .
        
         
           It
           is
           indeed
           their
           most
           common
           Doctrine
           ,
           that
           the
           Sacrament
           doth
           presuppose
           remission
           of
           sins
           ,
           and
           our
           faith
           ,
           and
           that
           they
           are
           instituted
           to
           signifie
           these
           as
           in
           being
           .
        
         
           It
           is
           the
           common
           
             Protestant
          
           Doctrine
           ,
           that
           Sacraments
           do
           solemnize
           and
           publickly
           own
           and
           confirm
           the
           mutual
           covenant
           already
           entred
           in
           heart
           ,
           as
           a
           King
           is
           Crowned
           ,
           a
           Souldier
           Listed
           ,
           a
           Man
           and
           Woman
           maried
           after
           professed
           consent
           :
           So
           that
           the
           sign
           is
           causal
           as
           to
           the
           consummation
           and
           delivery
           (
           as
           a
           Key
           or
           Twig
           and
           Turff
           in
           giving
           possession
           )
           but
           consequential
           to
           the
           contract
           as
           privately
           made
           ,
           and
           the
           right
           given
           thereby
           ;
           so
           that
           the
           soul
           is
           supposed
           to
           consent
           to
           have
           Christ
           as
           offered
           first
           [
           which
           is
           saving
           faith
           ]
           and
           then
           by
           receiving
           him
           Sacramentally
           delivered
           ,
           to
           make
           publick
           profession
           of
           that
           consent
           ,
           and
           publickly
           to
           receive
           his
           sealed
           remission
           .
           Master
           
             Cobbet
          
           [
           cited
           by
           you
           ]
           might
           well
           say
           ,
           that
           primarily
           the
           Sacrament
           is
           Gods
           seal
           ;
           but
           did
           he
           say
           that
           it
           is
           onely
           his
           ,
           and
           not
           secondarily
           ours
           ?
           And
           in
           the
           next
           words
           you
           do
           in
           effect
           own
           part
           of
           the
           Doctrine
           your self
           ,
           which
           you
           have
           thus
           wondered
           at
           ,
           as
           new
           and
           strange
           ,
           saying
           ;
           [
           I
           confess
           it
           is
           a
           Symbol
           of
           our
           profession
           of
           faith
           .
        
         
           If
           you
           mean
           as
           you
           speak
           [
           taking
           profession
           properly
           ]
           then
           1.
           you
           yield
           that
           the
           Sacrament
           is
           our
           symbol
           ,
           and
           so
           declareth
           or
           signifieth
           our
           action
           as
           well
           as
           Gods
           .
           2.
           
           And
           it
           is
           not
           onely
           a
           sign
           of
           our
           profession
           ,
           but
           a
           professing
           sign
           ,
           and
           therefore
           a
           sign
           of
           the
           thing
           professed
           ;
           for
           the
           external
           sign
           is
           to
           declare
           the
           internal
           acts
           of
           the
           mind
           ,
           which
           without
           signs
           others
           cannot
           know
           .
           As
           therefore
           the
           words
           and
           outwards
           actions
           〈◊〉
           ●wo
           distinct
           signs
           of
           the
           same
           internal
           acts
           ,
           so
           are
           they
           two
           wayes
           of
           profess●●●
           My
           signal
           actions
           do
           not
           signifie
           my
           words
           (
           which
           are
           plainer
           signs
           the
           〈◊〉
           〈◊〉
           ,
           and
           therefore
           need
           not
           darker
           to
           express
           them
           )
           but
           they
           both
           expre
           〈…〉
           mind
           ;
           So
           that
           they
           are
           not
           only
           symbols
           of
           our
           professi●●
           as
           you
           spea
           〈…〉
           t
           professing
           symbols
           3.
           
           And
           if
           so
           ,
           then
           they
           must
           be
           signs
           and
           professions
           of
           those
           internal
           acts
           ,
           which
           correspond
           with
           them
           .
        
         
         
           The
           Fourth
           Argument
           of
           Master
           
             Gillespy
          
           is
           from
           
             Rom.
          
           4.
           11.
           
           Circumcision
           was
           a
           seal
           of
           that
           righteousness
           of
           faith
           ;
           therefore
           so
           is
           baptism
           ,
           therefore
           it
           belongeth
           onely
           to
           justified
           believers
           .
           He
           that
           maketh
           it
           the
           instituted
           nature
           or
           use
           of
           circumcision
           to
           be
           a
           seal
           of
           righteousness
           of
           faith
           ,
           which
           the
           person
           had
           before
           ,
           doth
           make
           his
           circumcision
           a
           proof
           of
           his
           foregoing
           righteousness
           of
           faith
           .
        
         
           
             Pag.
          
           133.
           
           You
           cannot
           shew
           where
           ever
           the
           wicked
           are
           commanded
           to
           communicate
           with
           the
           Church
           in
           the
           Sacrament
           ,
           but
           in
           this
           order
           ;
           First
           to
           be
           converted
           and
           repent
           ,
           and
           so
           baptized
           ,
           and
           so
           communicate
           ,
           
             Gillespy
             Aarons
          
           rod
           blossoming
           ,
           
             pag.
          
           514
           ,
           515.
           
           The
           assumption
           [
           that
           baptism
           it self
           is
           not
           a
           regenerating
           ordinance
           ]
           I
           prove
           thus
           .
        
         
           1.
           
           Because
           we
           read
           of
           no
           Persons
           baptized
           by
           the
           Apostles
           ,
           except
           such
           as
           did
           profess
           faith
           in
           Christ
           ,
           gladly
           received
           the
           word
           ,
           and
           in
           whom
           some
           begun
           work
           of
           the
           Spirit
           of
           grace
           did
           appear
           (
           I
           say
           not
           that
           it
           really
           was
           in
           all
           ,
           but
           somewhat
           of
           it
           did
           appear
           in
           all
           .
           )
           Baptism
           even
           of
           the
           aged
           must
           necessarily
           precede
           the
           Lords
           Supper
           .
        
         
           
             Pag.
          
           144.
           
           My
           Twelfth
           Argument
           is
           from
           
             Matth.
          
           22.
           12.
           
           [
           Friend
           ,
           how
           camest
           thou
           in
           hither
           ,
           not
           having
           on
           a
           wedding
           garment
           ?
           and
           he
           was
           speechless
           ]
           To
           [
           come
           in
           hither
           ]
           is
           [
           to
           come
           into
           the
           Church
           of
           Christ
           .
           ]
           By
           the
           wedding
           garment
           is
           undoubtedly
           meant
           ,
           sincerity
           of
           true
           faith
           and
           repentance
           ,
           so
           that
           I
           may
           hence
           argue
           :
        
         
           If
           God
           will
           accuse
           and
           condemn
           men
           for
           coming
           into
           his
           Church
           ,
           or
           the
           communion
           of
           Saints
           without
           sincere
           faith
           and
           repentance
           ,
           then
           it
           is
           not
           the
           appointed
           use
           of
           baptism
           to
           initiate
           those
           that
           profess
           not
           sincere
           faith
           and
           repentance
           .
           
             But
             Infants
             profess
             not
             sincere
             faith
             and
             repentance
             ,
             as
             is
             manifest
             by
             sense
             ,
             therefore
             it
             is
             not
             the
             appointed
             use
             of
             baptism
             to
             initiate
             Infants
             .
          
        
         
           
             Pag.
          
           145.
           
           The
           Thirteenth
           Argument
           is
           this
           :
           We
           must
           baptize
           none
           that
           profess
           not
           themselves
           Christians
           ;
           
             But
             no
             Infants
             profess
             themselves
          
           Christians
           ,
           
             as
             is
             manifest
             by
             sense
             ,
             therefore
             we
             must
             baptize
             no
             Infants
             .
          
           The
           major
           is
           certain
           ,
           because
           it
           is
           the
           use
           of
           baptism
           to
           be
           our
           solemn
           listing
           sign
           into
           Christs
           Army
           ,
           our
           ,
           initiating
           sign
           ,
           and
           the
           solemnization
           of
           our
           mariage
           to
           Christ
           ,
           and
           professing
           sign
           that
           we
           are
           Christians
           ,
           and
           we
           do
           in
           it
           dedicate
           and
           deliver
           up
           our selves
           to
           him
           in
           this
           relation
           as
           his
           own
           .
           So
           that
           in
           baptism
           we
           do
           not
           onely
           promise
           to
           be
           Christians
           ,
           but
           profess
           that
           we
           are
           so
           already
           in
           heart
           ,
           and
           now
           would
           be
           solemnly
           admitted
           among
           the
           number
           of
           Christians
           ;
           the
           minor
           I
           prove
           thus
           .
        
         
           1.
           
           No
           man
           is
           truely
           a
           Christian
           that
           is
           not
           truly
           a
           Disciple
           of
           Christ
           [
           that
           is
           plain
           
             Act.
          
           11.
           26.
           ]
           No
           man
           is
           truly
           a
           Disciple
           of
           Christ
           that
           doth
           not
           profess
           a
           saving
           faith
           and
           repentance
           ,
           therefore
           no
           man
           that
           doth
           not
           so
           profess
           is
           truly
           a
           Christian
           .
           The
           minor
           I
           prove
           thus
           :
           No
           man
           is
           truly
           a
           Disciple
           of
           Christ
           that
           doth
           not
           profess
           to
           forsake
           all
           contrary
           Masters
           ,
           or
           Teachers
           ,
           and
           to
           take
           Christ
           for
           his
           chief
           Teacher
           ,
           consenting
           to
           learn
           of
           him
           the
           way
           to
           salvation
           :
           but
           no
           man
           maketh
           this
           profession
           that
           professeth
           not
           saving
           faith
           and
           repentance
           ;
           Therefore
           no
           man
           that
           professeth
           not
           saving
           faith
           and
           repentance
           is
           truly
           a
           Disciple
           of
           Christ
           .
        
         
           The
           major
           is
           evident
           in
           the
           nature
           of
           the
           relation
           ,
           the
           minor
           is
           as
           evident
           ,
           in
           that
           it
           is
           an
           act
           of
           saving
           Faith
           and
           repentance
           to
           forsake
           other
           Teachers
           ,
           
           and
           to
           take
           Christ
           for
           our
           sole
           or
           chief
           teacher
           in
           order
           to
           salvation
           .
           2.
           
           No
           man
           is
           truly
           a
           Christian
           that
           professeth
           not
           to
           take
           Christ
           for
           his
           Lord
           and
           King
           ,
           forsaking
           his
           Enemies
           :
           But
           no
           man
           doth
           this
           but
           the
           professors
           of
           a
           saving
           faith
           .
           Therefore
           ,
           
             &c.
          
           3.
           
           No
           man
           is
           a
           true
           Christian
           that
           professeth
           not
           to
           take
           Christ
           for
           his
           Redeemer
           ,
           who
           hath
           made
           propitiation
           for
           sin
           by
           his
           blood
           ,
           and
           to
           esteem
           his
           blood
           as
           the
           Ransom
           for
           sinners
           ,
           and
           to
           trust
           therein
           ;
           but
           none
           do
           this
           but
           the
           professors
           of
           saving
           faith
           ,
           therefore
           none
           else
           are
           Christians
           .
           The
           major
           of
           all
           these
           three
           Arguments
           is
           further
           proved
           thus
           :
        
         
           No
           man
           is
           professedly
           a
           Christian
           that
           professeth
           not
           to
           accept
           of
           Christ
           as
           Christ
           [
           or
           to
           believe
           in
           Christ
           as
           Christ
           ]
           but
           no
           man
           doth
           profess
           to
           take
           Christ
           as
           Christ
           ,
           that
           professeth
           not
           to
           take
           or
           accept
           him
           as
           his
           Priest
           ,
           Teacher
           and
           King
           ;
           therefore
           .
           
             &c.
          
           The
           major
           is
           plain
           in
           it self
           :
           the
           minor
           is
           as
           plain
           ,
           it
           being
           essential
           to
           Christ
           to
           be
           the
           Priest
           ,
           Prophet
           ,
           and
           King
           ,
           and
           from
           these
           essentials
           related
           to
           us
           and
           accepted
           by
           us
           ,
           doth
           our
           own
           denomination
           of
           Christians
           arise
           ,
           and
           that
           a
           bare
           assent
           without
           acceptance
           doth
           not
           make
           any
           one
           a
           Christian
           is
           past
           doubt
           ,
           and
           shall
           be
           further
           spoken
           to
           anon
           .
        
         
           If
           baptism
           then
           be
           commonly
           called
           our
           Christening
           ,
           and
           so
           be
           our
           entrance
           solemnly
           into
           the
           Christian
           state
           ,
           then
           is
           it
           not
           to
           be
           given
           to
           them
           that
           are
           not
           so
           much
           as
           Christians
           by
           profession
           .
           And
           furthermore
           if
           a
           Faith
           defective
           in
           the
           assenting
           part
           about
           the
           essentials
           of
           its
           object
           ,
           serve
           not
           to
           denominate
           a
           man
           justly
           a
           Christian
           ,
           then
           a
           Faith
           defective
           in
           the
           consenting
           or
           accepting
           part
           above
           the
           essentials
           of
           the
           object
           serveth
           not
           to
           denominate
           a
           man
           a
           Christian
           ;
           but
           the
           antecedent
           is
           true
           ,
           therefore
           so
           is
           the
           consequent
           .
           The
           antecedent
           is
           proved
           ,
           because
           else
           the
           
             Turks
          
           are
           
             Christians
             ,
          
           because
           they
           believe
           so
           many
           and
           so
           great
           things
           of
           Christ
           ;
           and
           else
           a
           man
           might
           be
           a
           Christian
           that
           denied
           Christs
           death
           ,
           or
           resurrection
           ,
           or
           other
           essentials
           of
           Christianity
           .
           The
           consequence
           is
           good
           ,
           for
           Christianity
           is
           as
           truly
           and
           necessarily
           in
           the
           will
           as
           in
           the
           understanding
           ;
           consent
           is
           as
           essential
           an
           act
           of
           covenanting
           as
           any
           .
           So
           that
           I
           may
           conclude
           that
           as
           he
           is
           no
           Christian
           that
           professeth
           not
           to
           believe
           that
           Christ
           is
           the
           Priest
           ,
           Prophet
           ,
           and
           King
           ,
           so
           he
           is
           no
           Christian
           that
           professeth
           not
           to
           consent
           and
           accept
           him
           for
           his
           Priest
           ,
           Prophet
           ,
           and
           King
           .
        
         
           The
           fourteenth
           Argument
           is
           this
           :
           Our
           Divines
           ordinarily
           charge
           wicked
           men
           with
           contradiction
           of
           profession
           which
           is
           made
           in
           baptism
           ,
           and
           they
           expound
           many
           places
           of
           Scripture
           ,
           which
           the
           
             Arminians
          
           take
           as
           favouring
           their
           cause
           ,
           to
           be
           meant
           according
           to
           the
           profession
           of
           wicked
           men
           .
           
             But
             it
             chargeth
             not
             such
             contradiction
             on
             persons
             baptized
             in
             Infancy
             ,
             therefore
             it
             supposeth
             no
             profession
             or
             baptism
             of
             theirs
             :
          
           and
           if
           we
           must
           baptize
           none
           that
           profess
           not
           saving
           faith
           and
           repentance
           ,
           
             we
             must
             not
             baptize
             Infants
             ,
             who
             make
             no
             profession
             .
          
        
         
           
             Pag.
             177.
             
             Argum.
          
           15.
           
           If
           all
           that
           are
           baptized
           must
           engage
           themselves
           to
           believe
           presently
           (
           in
           the
           next
           instant
           )
           yea
           ,
           or
           at
           any
           time
           hereafter
           ,
           with
           a
           saving
           faith
           ,
           then
           must
           they
           profess
           at
           present
           a
           saving
           faith
           ;
           or
           if
           we
           must
           baptize
           none
           that
           will
           not
           ingage
           to
           believe
           savingly
           ,
           then
           must
           we
           baptize
           none
           that
           will
           not
           profess
           a
           saving
           faith
           ;
           
             But
             no
             Infant
             will
             profess
             a
             saving
             faith
             ,
             as
             is
             manifest
             by
             reason
             and
             experience
             ,
             therefore
             we
             must
             baptize
             no
             Infant
             .
          
        
         
         
           The
           antecedent
           is
           Master
           
             Blakes
          
           Doctrine
           ;
           who
           affirmeth
           ,
           That
           it
           is
           not
           necessary
           that
           they
           that
           come
           to
           baptism
           do
           profess
           a
           present
           saving
           faith
           ,
           but
           its
           sufficient
           that
           they
           engage
           themselves
           to
           believe
           by
           such
           a
           faith
           .
           The
           consequence
           is
           proved
           thus
           ▪
        
         
           1.
           
           It
           is
           not
           the
           beginning
           of
           saving
           faith
           which
           we
           are
           to
           engage
           our selves
           to
           in
           the
           Sacraments
           ,
           but
           the
           continuance
           ,
           therefore
           the
           beginning
           is
           presupposed
           in
           that
           engagement
           ,
           and
           so
           we
           must
           no
           more
           baptize
           without
           a
           profession
           of
           faith
           in
           present
           ,
           then
           without
           an
           engagement
           to
           believe
           hereafter
           ;
           the
           antecedent
           is
           proved
           thus
           ;
        
         
           There
           is
           no
           one
           word
           in
           Scripture
           either
           of
           precept
           or
           example
           where
           any
           person
           in
           baptism
           doth
           engage
           ,
           or
           is
           required
           to
           engage
           to
           begin
           to
           believe
           with
           a
           saving
           faith
           ,
           or
           to
           believe
           with
           a
           faith
           which
           at
           present
           he
           hath
           not
           .
           Shew
           but
           one
           word
           of
           Scripture
           to
           prove
           this
           (
           if
           you
           can
           )
           if
           you
           cannot
           ,
           I
           may
           conclude
           ,
           that
           therefore
           we
           must
           not
           require
           that
           which
           we
           have
           no
           Scripture
           ground
           to
           require
           .
        
         
           Let
           Master
           
             Baxter
          
           shew
           but
           one
           word
           in
           Scripture
           to
           prove
           this
           (
           if
           he
           can
           )
           that
           any
           person
           in
           baptism
           doth
           engage
           or
           is
           required
           to
           believe
           ,
           or
           profess
           to
           believe
           that
           another
           ,
           an
           Infant
           may
           be
           admitted
           to
           baptism
           by
           virtue
           of
           it
           ;
           if
           he
           cannot
           ,
           I
           may
           conclude
           ,
           that
           therefore
           we
           must
           not
           require
           that
           which
           we
           have
           no
           Scripture
           ground
           to
           require
           ,
           nor
           admit
           any
           Infant
           or
           other
           ,
           by
           reason
           of
           a
           Parents
           ,
           Proparents
           ,
           or
           sureties
           profession
           or
           promise
           to
           believe
           for
           an
           Infant
           .
        
         
           
             Pag.
             149.
             
             Argum.
          
           16.
           
           If
           there
           can
           be
           no
           example
           given
           in
           Scripture
           of
           any
           one
           that
           was
           baptized
           without
           the
           profession
           (
           
             and
             that
             his
             own
             ,
             by
             his
             own
             self
             and
             no
             other
             Parents
             ,
             Proparent
             or
             surety
          
           )
           of
           a
           saving
           faith
           ,
           nor
           any
           precept
           for
           so
           doing
           ,
           then
           must
           not
           we
           baptize
           any
           without
           it
           ;
           
             but
             ,
          
           the
           antecedent
           is
           true
           ,
           therefore
           so
           is
           the
           consequent
           ,
           
             and
             therefore
             we
             must
             baptize
             no
             Infant
             ,
             who
             makes
             no
             such
             profession
             ,
             as
             all
             examples
             in
             Scripture
             of
             any
             baptized
             are
             of
             ,
             and
             every
             precept
             for
             baptism
             requires
             .
          
           Let
           us
           review
           the
           Scripture
           examples
           of
           baptism
           ,
           which
           might
           afford
           us
           so
           many
           several
           Arguments
           ,
           but
           that
           I
           shall
           put
           them
           together
           for
           brevity
           .
        
         
           1.
           
           I
           have
           already
           shewed
           that
           
             John
          
           required
           the
           profession
           of
           true
           repentance
           (
           
             by
             the
             baptized
             himself
          
           )
           and
           that
           his
           baptism
           was
           for
           remission
           of
           sin
           .
        
         
           2.
           
           When
           Christ
           layeth
           down
           in
           the
           Apostolical
           commission
           ,
           the
           nature
           and
           order
           of
           his
           Apostles
           work
           ,
           it
           is
           first
           to
           make
           them
           Disciples
           ,
           and
           then
           to
           baptize
           them
           into
           the
           name
           of
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           ;
           and
           as
           it
           is
           a
           making
           Disciples
           ,
           which
           is
           first
           expressed
           in
           
             Matth.
          
           so
           
             Mark
          
           expoundeth
           who
           those
           Disciples
           are
           by
           patting
           believing
           before
           baptism
           ,
           and
           that
           we
           may
           know
           that
           it
           is
           a
           justifying
           faith
           (
           
             of
             the
             Disciple
             himself
          
           )
           that
           he
           meaneth
           ,
           he
           annexeth
           first
           baptism
           ,
           and
           then
           the
           promise
           of
           salvation
           ,
           
             Math.
          
           28.
           19.
           
           
             Mark
          
           16.
           16.
           
           [
           He
           that
           believeth
           and
           is
           baptized
           shall
           be
           saved
           .
           This
           is
           not
           like
           some
           occasional
           mention
           of
           baptism
           ,
           but
           its
           the
           very
           commission
           of
           Christ
           to
           his
           Apostles
           for
           preaching
           and
           baptism
           ,
           and
           purposely
           expresseth
           their
           several
           works
           in
           their
           several
           places
           and
           order
           .
           Their
           first
           task
           is
           to
           make
           Disciples
           ,
           which
           are
           by
           
             Mark
          
           called
           believers
           .
           The
           second
           work
           is
           to
           baptize
           them
           ,
           whereto
           is
           annexed
           the
           promise
           of
           their
           salvation
           .
           The
           third
           work
           is
           to
           teach
           them
           all
           other
           things
           ,
           which
           are
           afterward
           to
           be
           learned
           in
           the
           
           School
           of
           Christ
           .
           To
           contemn
           this
           order
           (
           
             as
             Master
          
           Baxter
           
             doth
             in
             Infant
             baptism
          
           )
           is
           to
           contemn
           all
           rules
           of
           order
           :
           For
           where
           can
           we
           expect
           to
           find
           it
           ,
           if
           not
           here
           ?
           I
           profess
           my
           conscience
           is
           fully
           satisfied
           from
           this
           Text
           ,
           that
           it
           is
           one
           sort
           of
           faith
           ,
           even
           saving
           ,
           that
           must
           go
           before
           baptism
           ,
           and
           the
           profession
           whereof
           (
           
             by
             the
             Party
             himself
             to
             be
             baptized
             ;
             He
             that
             believeth
             and
             is
             baptized
             ,
             not
             another
             then
             the
             believer
             ,
             make
             Disciples
             and
             baptize
             them
             ,
             not
             others
             then
             the
             Disciples
             made
          
           )
           the
           Minister
           must
           expect
           ,
           of
           which
           see
           what
           is
           before
           cited
           out
           of
           
             Calvin
          
           and
           
             I●scator
             .
          
        
         
           I
           shall
           be
           amazed
           reading
           this
           passage
           ,
           at
           the
           blindness
           of
           Master
           
             Baxter
             ,
          
           if
           he
           see
           not
           how
           unanswerably
           his
           own
           words
           overthrow
           Infant
           baptism
           ,
           or
           his
           hypocrisie
           ,
           if
           being
           satisfied
           ,
           as
           he
           saith
           ,
           in
           conscience
           of
           his
           own
           exposition
           he
           do
           not
           deny
           Infant
           baptism
           ,
           and
           bewail
           his
           alledging
           of
           
             Matth.
          
           28.
           19.
           in
           his
           Book
           termed
           ,
           
             Plain
             Scripture
             proof
             of
             Infants
             baptism
             ,
             Part.
             1.
             chap.
          
           3.
           
           And
           I
           pray
           God
           to
           deliver
           me
           from
           such
           hardness
           of
           heart
           ,
           be
           adds
           ,
        
         
           That
           it
           was
           saving
           faith
           that
           was
           required
           of
           the
           
             Jews
          
           and
           professed
           by
           them
           ,
           
             Acts
          
           2.
           38
           ,
           41
           ,
           48.
           is
           shewed
           already
           ,
           and
           is
           plain
           in
           the
           Text
           .
           
             Acts
          
           8.
           
           The
           
             Samaritans
          
           believed
           and
           had
           great
           joy
           ,
           and
           were
           baptized
           into
           the
           name
           of
           Jesus
           Christ
           ,
           
             vers.
          
           8.
           12.
           whereby
           it
           appeareth
           that
           it
           was
           both
           the
           understanding
           and
           will
           that
           were
           both
           changed
           ,
           and
           that
           they
           had
           the
           profession
           of
           a
           saving
           faith
           (
           even
           
             Simon
          
           himself
           )
           
             Acts
          
           8.
           37.
           
           The
           condition
           on
           which
           the
           
             Eunuch
          
           must
           be
           baptized
           was
           [
           if
           he
           believed
           with
           all
           his
           heart
           ;
           ]
           which
           he
           professed
           to
           do
           ,
           and
           that
           was
           the
           evidence
           that
           
             Philip
          
           did
           expect
           .
           
             Paul
          
           was
           baptized
           after
           true
           conversion
           ,
           
             Acts
          
           9.
           18.
           
           The
           Holy
           Ghost
           fell
           on
           the
           
             Gentiles
             ,
             Acts
          
           10.
           44.
           before
           they
           were
           baptized
           ,
           and
           they
           magnified
           God
           .
           And
           this
           Holy
           Ghost
           was
           the
           like
           gift
           as
           was
           given
           to
           the
           Apostles
           ,
           who
           believed
           on
           the
           Lord
           Jesus
           ;
           and
           it
           was
           accompanied
           with
           repentance
           unto
           life
           ,
           
             Acts
             11.
             17
             ,
             18.
             
             Acts
             16.
             14
             ,
             15.
             
             Lydia's
          
           heart
           was
           opened
           before
           she
           was
           baptized
           ,
           and
           she
           was
           one
           that
           the
           Apostles
           [
           judged
           faithful
           to
           the
           Lord
           ]
           and
           offered
           to
           them
           the
           evidence
           of
           her
           faith
           ,
           
             Acts
          
           16.
           30
           ,
           31
           ,
           33
           ,
           34.
           
           The
           example
           of
           the
           Jaylour
           is
           very
           full
           to
           the
           resolution
           of
           the
           question
           in
           hand
           .
        
         
           He
           first
           asketh
           what
           he
           should
           do
           to
           be
           saved
           ;
           the
           Apostle
           answereth
           him
           ;
           [
           Believe
           in
           the
           Lord
           Jesus
           ,
           and
           thou
           shalt
           be
           saved
           and
           thy
           house
           ]
           so
           that
           it
           was
           a
           saving
           faith
           that
           is
           here
           mentioned
           .
           He
           rejoyced
           and
           believed
           with
           all
           his
           house
           ,
           and
           was
           baptized
           that
           same
           hour
           of
           the
           night
           ,
           or
           straightway
           .
           It
           is
           here
           evident
           that
           he
           professed
           that
           same
           faith
           which
           
             Paul
          
           required
           ,
           
             Acts
          
           18.
           8.
           
           [
           
             Crispus
          
           the
           chief
           Ruler
           of
           the
           Synagogue
           believed
           on
           the
           Lord
           with
           all
           his
           house●
           and
           many
           of
           the
           
             Corinthians
          
           hearing
           ,
           believed
           and
           were
           baptized
           ]
           Here
           we
           have
           two
           proofs
           that
           it
           is
           saving
           faith
           that
           is
           mentioned
           ,
           Those
           in
           
             Acts
          
           19.
           5.
           were
           baptized
           as
           believers
           in
           Jesus
           Christ
           .
           In
           a
           word
           ,
           I
           know
           of
           no
           one
           word
           in
           Scripture
           that
           giveth
           us
           the
           least
           intimation
           that
           ever
           man
           was
           baptized
           without
           the
           profession
           of
           a
           saving
           faith
           .
           There
           is
           constantly
           this
           order
           in
           the
           prescribed
           duty
           ,
           that
           no
           man
           should
           seek
           baptism
           but
           a
           true
           believer
           ,
           and
           no
           man
           should
           baptize
           any
           but
           those
           that
           profess
           this
           true
           belief
           ,
           
             Acts
             8.
             37.
             
             Philip
          
           is
           determining
           a
           question
           ,
           and
           giveth
           this
           in
           as
           the
           decision
           [
           If
           thou
           believe
           with
           all
           thy
           heart
           thou
           mayest
           ]
           And
           to
           say
           that
           this
           is
           but
           
             de
             bene
             esse
             ,
          
           meaning
           that
           it
           includeth
           not
           the
           negative
           ,
           [
           otherwise
           thou
           mayest
           not
           ]
           is
           to
           make
           
             Philip
          
           to
           have
           deluded
           and
           not
           decided
           
           or
           resolved
           .
           Use
           that
           liberty
           in
           expounding
           all
           other
           Scripture
           ,
           and
           you
           'l
           make
           it
           what
           you
           please
           .
           A
           Dogmatical
           faith
           is
           not
           the
           Christian
           faith
           ,
           nor
           anywhere
           alone
           denominateth
           men
           believers
           in
           Scripture
           .
           I
           remember
           but
           one
           Text
           ,
           
             John
          
           12.
           42.
           where
           it
           is
           called
           believing
           on
           Christ
           ;
           and
           but
           few
           more
           where
           it
           is
           simply
           called
           believing
           ,
           but
           none
           where
           such
           are
           called
           believers
           ,
           Disciples
           or
           Christians
           ,
           or
           any
           thing
           that
           intimateth
           them
           ,
           admitted
           into
           the
           visible
           Church
           without
           the
           profession
           of
           saving
           faith
           .
           I
           conclude
           that
           all
           examples
           in
           Scripture
           do
           mention
           onely
           the
           administration
           of
           it
           to
           the
           professors
           of
           saving
           faith
           ,
           and
           the
           precepts
           give
           us
           no
           other
           direction
           ;
           and
           I
           provoke
           Master
           
             Blake
          
           (
           as
           far
           as
           is
           seemly
           for
           me
           to
           do
           )
           to
           name
           one
           precept
           or
           example
           for
           any
           other
           ,
           and
           make
           it
           good
           ,
           if
           he
           can
           .
        
         
           I
           conclude
           that
           all
           examples
           of
           baptism
           in
           Scripture
           do
           mention
           onely
           the
           administration
           of
           it
           to
           the
           same
           persons
           who
           in
           their
           own
           persons
           were
           professors
           of
           saving
           faith
           ;
           and
           the
           precepts
           give
           us
           no
           other
           direction
           .
           And
           I
           provoke
           
             Mr.
          
           Baxter
           (
           as
           far
           as
           is
           seemly
           for
           me
           to
           do
           )
           to
           name
           one
           precept
           or
           example
           for
           baptizing
           any
           other
           ,
           and
           make
           it
           good
           ,
           if
           he
           can
           ,
           and
           if
           not
           ,
           by
           his
           own
           reason
           he
           ought
           to
           baptize
           no
           other
           ,
           but
           must
           reject
           baptism
           of
           Infants
           who
           do
           not
           in
           their
           own
           persons
           profess
           saving
           faith
           ,
           and
           give
           over
           his
           vain
           Plea
           of
           Parents
           or
           Proparents
           profession
           of
           saving
           faith
           ,
           as
           entituling
           Infants
           to
           baptism
           ,
           which
           (
           unless
           his
           violence
           and
           wilfulness
           of
           spirit
           blind
           him
           )
           his
           own
           words
           and
           arguments
           will
           inforce
           to
           do
           .
        
         
           
             Pag.
             156.
             
             Argum.
          
           17.
           is
           from
           1
           
             Pet.
          
           3.
           21.
           
           [
           The
           like
           figure
           whereto
           even
           baptism
           doth
           also
           now
           save
           us
           :
           Not
           the
           putting
           away
           the
           filth
           of
           the
           flesh
           ,
           but
           the
           answer
           of
           a
           good
           Conscience
           toward
           God
           ]
           whence
           I
           thus
           Argue
           :
        
         
           If
           baptism
           be
           appointed
           for
           our
           solemn
           admission
           into
           a
           state
           of
           salvation
           ,
           as
           
             Noahs
          
           Ark
           received
           men
           into
           a
           state
           of
           safety
           from
           the
           Deluge
           ,
           then
           none
           should
           be
           baptized
           but
           those
           that
           profess
           that
           faith
           which
           entereth
           them
           into
           a
           state
           of
           salvation
           ;
           
             but
             no
             Infant
             professeth
             that
             faith
             which
             entereth
             them
             into
             a
             state
             of
             salvation
             ,
             as
             is
             manifest
             by
             sense
             and
             reason
             ,
             therefore
             no
             Infant
             should
             be
             baptized
             .
          
           Here
           it
           is
           implied
           plainly
           that
           this
           is
           
             quoad
             finem
             instituentis
             ,
          
           as
           to
           the
           end
           of
           him
           that
           instituted
           it
           ,
           the
           common
           appointed
           of
           baptism
           ,
           which
           the
           Text
           mentioneth
           ,
           though
           eventually
           it
           prove
           not
           the
           common
           effect
           through
           the
           errours
           of
           the
           receivers
           :
           and
           this
           appeareth
           ,
           1.
           
           In
           that
           it
           was
           spoken
           plainly
           in
           the
           text
           of
           the
           very
           nature
           and
           appointed
           use
           of
           baptism
           ,
           and
           so
           of
           baptism
           as
           baptism
           ,
           without
           any
           exception
           ,
           limitation
           ,
           or
           distinction
           .
           Therefore
           it
           is
           not
           spoken
           of
           any
           different
           use
           that
           it
           is
           appointed
           for
           to
           the
           elect
           ,
           as
           distinct
           from
           its
           common
           use
           to
           others
           .
           It
           s
           spoken
           of
           that
           signification
           and
           common
           use
           to
           which
           baptism
           is
           appointed
           ,
           
             viz.
          
           to
           save
           ,
           else
           we
           shall
           never
           be
           able
           to
           understand
           the
           use
           of
           it
           ,
           or
           any
           ordinance
           from
           Scripture
           ,
           if
           we
           shall
           take
           liberty
           to
           say
           [
           It
           is
           this
           to
           one
           ,
           but
           not
           to
           another
           ]
           when
           the
           Scripture
           saith
           no
           such
           thing
           ,
           but
           speaks
           of
           the
           nature
           and
           use
           of
           it
           without
           distinction
           .
           Else
           when
           it
           saith
           ,
           [
           circumcision
           is
           a
           seal
           of
           the
           righteousness
           of
           faith
           ]
           we
           may
           say
           with
           the
           
             Anabaptists
             ,
          
           it
           was
           so
           to
           
             Abraham
             ,
          
           but
           not
           to
           all
           others
           [
           And
           when
           the
           Lords
           Supper
           is
           said
           to
           be
           appointed
           for
           the
           remembrance
           of
           Christ
           ]
           we
           may
           say
           ,
           That
           is
           but
           to
           some
           ,
           and
           not
           to
           others
           ,
           when
           as
           the
           Text
           plainly
           speaks
           of
           the
           stated
           use
           of
           the
           ordinances
           to
           all
           .
           2
           And
           in
           the
           type
           it
           is
           clear
           ;
           for
           it
           was
           not
           some
           onely
           ,
           but
           all
           that
           entered
           
           
             Noabs
          
           Ark
           ,
           that
           entered
           into
           a
           state
           of
           salvation
           from
           the
           Deluge
           ;
           therefore
           so
           it
           is
           here
           as
           to
           the
           commanded
           use
           .
           2.
           
           When
           baptism
           is
           said
           to
           save
           us
           ,
           it
           s
           plainly
           meant
           of
           the
           state
           of
           salvation
           that
           baptism
           entereth
           us
           into
           and
           not
           of
           baptism
           
             ex
             opere
             operato
             ,
          
           by
           the
           work
           done
           ,
           effecting
           our
           salvation
           :
           And
           so
           baptism
           comprehendeth
           the
           state
           into
           which
           we
           are
           solemnly
           by
           it
           initiated
           .
           As
           a
           woman
           that
           is
           maried
           to
           an
           Honourable
           man
           ,
           or
           a
           Souldier
           listed
           under
           an
           Honourable
           Commander
           ,
           is
           said
           to
           be
           honoured
           ,
           the
           one
           by
           mariage
           ,
           the
           other
           by
           listing
           .
           Where
           antecedent
           consent
           is
           the
           foundation
           on
           both
           sides
           of
           the
           honourable
           relations
           ,
           and
           the
           subsequent
           state
           is
           the
           condition
           or
           state
           it self
           which
           is
           honourable
           ,
           but
           the
           solemn
           signation
           is
           but
           the
           expression
           of
           the
           former
           ,
           and
           passage
           to
           the
           later
           .
        
         
           3.
           
           Hereby
           it
           is
           apparent
           ,
           that
           though
           the
           answer
           of
           a
           good
           conscience
           be
           the
           principal
           thing
           intended
           ,
           and
           that
           saveth
           ,
           yet
           the
           external
           baptism
           is
           here
           included
           as
           the
           sign
           and
           solemnization
           ,
           so
           that
           when
           the
           Apostle
           saith
           [
           not
           the
           putting
           away
           of
           the
           filth
           of
           the
           flesh
           ]
           he
           means
           [
           not
           the
           bare
           outward
           act
           of
           washing
           alone
           ,
           or
           as
           such
           ]
           but
           baptism
           as
           it
           is
           entire
           ,
           having
           the
           thing
           professed
           on
           ou●
           part
           ,
           together
           with
           the
           professing
           sign
           .
        
         
           4.
           
           It
           is
           therefore
           but
           by
           way
           of
           signification
           ,
           obsignation
           and
           complemental
           exhibition
           ,
           that
           baptism
           saveth
           ,
           it
           being
           neither
           the
           fast
           or
           principal
           efficient
           or
           condition
           of
           it
           ,
           but
           is
           valued
           as
           it
           is
           conjunct
           with
           the
           principal
           causes
           and
           condition
           for
           the
           attainment
           of
           these
           ends
           .
        
         
           5.
           
           It
           is
           not
           a
           meer
           remote
           means
           leading
           towards
           a
           state
           of
           salvation
           that
           baptism
           is
           here
           affirmed
           to
           be
           ,
           but
           an
           enterance
           or
           means
           of
           entrance
           into
           that
           state
           of
           salvation
           it self
           .
           As
           the
           heart-covenant
           or
           faith
           doth
           it
           principally
           ,
           so
           baptism
           signally
           and
           complementally
           .
           This
           is
           plain
           .
           1.
           
           Because
           it
           is
           not
           said
           to
           help
           us
           towards
           a
           state
           of
           salvation
           ,
           but
           expresly
           to
           save
           .
           2.
           
           Because
           the
           type
           which
           is
           here
           mentioned
           ,
           
             viz.
          
           the
           Ark
           ,
           was
           such
           a
           means
           ,
           that
           all
           that
           entered
           into
           it
           for
           preservation
           from
           the
           Flood
           were
           actually
           saved
           from
           it
           .
        
         
           All
           this
           laid
           together
           doth
           confirm
           both
           the
           antecedent
           and
           consequence
           ,
           of
           my
           Argument
           .
           
             Calvins
          
           words
           on
           the
           Text
           signifie
           ,
           1.
           that
           no
           baptized
           men
           are
           excluded
           from
           salvation
           but
           Hypocrites
           .
           2.
           
           That
           they
           that
           are
           excluded
           from
           salvation
           for
           all
           their
           baptism
           are
           such
           as
           did
           dep●ave
           and
           corrupt
           it
           ,
           and
           not
           justly
           use
           it
           .
        
         
           Yet
           another
           Argument
           may
           hence
           be
           raised
           ,
           thus
           .
           
             Argum.
          
           2.
           
           If
           ,
           according
           to
           the
           institution
           ,
           the
           answer
           of
           a
           ●ood
           conscience
           must
           be
           joyned
           with
           baptism
           for
           the
           attaining
           of
           its
           end
           ,
           then
           we
           must
           admit
           none
           that
           profess
           not
           that
           answer
           of
           a
           good
           conscience
           :
           
             But
             no
             Infant
             doth
             profess
             that
             answer
             of
             a
             good
             Conscience
             ,
             as
             is
             manifest
             by
             sense
             :
             Therefore
             we
             must
             admit
             no
             Infant
             to
             baptism
             .
          
           But
           the
           former
           is
           certain
           from
           the
           Text
           ,
           for
           baptism
           is
           said
           to
           save
           ;
           that
           is
           ,
           its
           appointed
           use
           ,
           yet
           not
           the
           external
           washing
           ,
           but
           the
           answer
           of
           a
           good
           conscience
           doth
           it
           ;
           therefore
           this
           is
           of
           necessary
           conjunction
           ,
           and
           without
           it
           baptism
           cannot
           attain
           its
           end
           ,
           but
           it
           is
           to
           be
           administred
           and
           received
           onely
           in
           order
           to
           the
           attainment
           of
           its
           end
           ,
           and
           therefore
           never
           in
           a
           way
           by
           which
           the
           end
           is
           apparently
           not
           attainable
           .
           What
           this
           answer
           of
           a
           good
           conscience
           is
           ,
           we
           shall
           further
           enquire
           anon
           .
           Both
           the
           common
           exp●sitions
           fully
           confirm
           the
           point
           which
           I
           maintain
           .
           The
           assemblies
           Annot.
           recit
           :
           both
           thus
           :
        
         
         
           [
           Hence
           by
           the
           answer
           of
           a
           good
           conscience
           we
           may
           understand
           that
           unfeigned
           faith
           ,
           whereof
           they
           made
           confession
           at
           their
           baptism
           ,
           and
           whereby
           their
           consciences
           were
           purified
           ,
           and
           whereby
           they
           received
           the
           remission
           of
           their
           sin
           ,
           &c.
           
           Some
           understand
           by
           the
           answer
           of
           a
           good
           conscience
           ,
           that
           covenant
           whereinto
           they
           entered
           at
           their
           baptism
           ,
           the
           embracing
           whereof
           they
           testified
           by
           their
           unfeigned
           confession
           of
           their
           faith
           ]
           
             viz.
          
           such
           a
           faith
           as
           is
           aforesaid
           .
        
         
           
             Pag.
             160.
             
             Argum.
          
           18.
           
           No
           one
           may
           be
           admitted
           to
           baptism
           ,
           who
           may
           not
           be
           addmitted
           a
           member
           of
           the
           Church
           of
           Christ
           .
           No
           one
           may
           be
           admitted
           to
           be
           a
           member
           of
           the
           Church
           of
           Christ
           without
           the
           profession
           of
           a
           saving
           faith
           ;
           therefore
           no
           one
           may
           be
           admitted
           to
           baptism
           without
           the
           profession
           of
           a
           saving
           faith
           .
           
             But
             no
             Infant
             doth
             profess
             saving
             faith
             ,
             as
             is
             manifest
             by
             sense
             ,
             therefore
             no
             Infant
             may
             be
             admitted
             to
             baptism
             .
          
           I
           speak
           of
           such
           admission
           to
           Church
           membership
           as
           is
           in
           the
           power
           of
           the
           Ministers
           of
           Christ
           ,
           who
           have
           the
           Keys
           of
           his
           Kingdom
           to
           open
           and
           let
           in
           ,
           as
           well
           as
           to
           cast
           out
           .
           The
           major
           is
           past
           question
           ,
           because
           baptism
           is
           our
           solemn
           entrance
           into
           the
           Church
           ,
           who
           were
           before
           entred
           by
           private
           consent
           ,
           and
           accepted
           by
           the
           covenant
           of
           God
           .
           All
           the
           question
           is
           of
           the
           minor
           ,
           which
           I
           shall
           therefore
           prove
           .
        
         
           1.
           
           It
           is
           before
           proved
           that
           all
           the
           members
           of
           the
           Church
           must
           be
           such
           as
           are
           visibly
           ,
           solemnly
           ,
           or
           by
           profession
           ,
           sanctified
           from
           former
           sin
           ,
           cleansed
           ,
           justified
           persons
           of
           God
           ,
           the
           heirs
           of
           the
           promise
           ,
           
             &c.
             
          
           But
           this
           cannot
           be
           without
           the
           profession
           of
           a
           saving
           faith
           ;
           therefore
           ,
           
             &c.
          
           2.
           
           This
           is
           also
           before
           proved
           ,
           where
           it
           was
           shewed
           ,
           that
           no
           other
           are
           Christians
           or
           Disciples
           .
           3.
           
           In
           
             Acts
             2.
             41
             ,
             42.
             &c.
          
           The
           many
           thousand
           that
           were
           added
           to
           the
           Church
           were
           such
           as
           gladly
           received
           the
           doctrine
           of
           saving
           faith
           and
           repentance
           ,
           and
           continued
           in
           the
           Apostles
           doctrine
           and
           fellowship
           ,
           and
           breaking
           of
           bread
           and
           prayer
           ,
           and
           so
           far
           contemned
           the
           world
           as
           to
           sell
           all
           ,
           and
           make
           it
           common
           .
           And
           doubtless
           no
           man
           continued
           in
           those
           ways
           (
           of
           doctrine
           fellowship
           ,
           prayer
           ,
           
             &c.
          
           )
           without
           the
           profession
           of
           saving
           faith
           and
           repentance
           ,
           for
           the
           very
           use
           of
           these
           is
           such
           a
           profession
           ,
           of
           which
           saith
           
             Calvin
             in
             Act.
          
           2.
           42.
           
           [
           
             quaerimus
             ergo
             veram
             Christi
             ecclesiam
             ;
             Hic
             nobis
             ad
             vivum
             depicta
             est
             ●jus
             im●g●
             ,
             ac
             initium
             qui●em
             facit
             a
             doctrina
             ,
             quae
             veluti
             ecclesiae
             anima
             est
             ,
          
           (
           not
           as
           barely
           heard
           ,
           but
           as
           professed
           and
           received
           )
           
             nec
             quamlibet
             doctrinam
             nominat
             ,
             sed
             Apost●lorum
             ;
             hoc
             est
             quam
             per
             ipsorum
             nanus
             silius
             Dei
             tradiderat
             :
             ergo
             ubicunque
             personat
             pura
             vox
             Eva●gelii
             ,
             ubi
             in
             ejus
             professione
             m●●nent
             homines
             ,
             ubi
             in
             ordinario
             ejus
             auditu
             ad
             profectum
             se
             exercent
             ,
             illic
             indubio
             est
             ecclesia
             &c.
             
             Quare
             non
             temere
             haec
             quatuor
             recenset
             Lucas
             ,
             quum
             desserib●re
             vult
             nobis
             rite
             constitutam
             ecclesiae
             statum
             .
             Et
             nos
             ad
             hunc
             ordinem
             eniti
             convenit
             ,
             si
             cupimus
             vere
             censeri
             ecclesia
             coram
             Deo
             &
             Angelis
             ,
             non
             inane
             tantum
             ejus
             nomen
             apud
             homines
             jactare
          
           ]
           Therefore
           we
           seek
           out
           the
           true
           Church
           of
           Christ
           :
           its
           image
           is
           here
           painted
           to
           the
           life
           ,
           and
           verily
           it
           begins
           from
           the
           doctrine
           ,
           which
           is
           as
           it
           were
           the
           soul
           of
           the
           Church
           ,
           neither
           doth
           he
           name
           any
           doctrine
           ,
           but
           of
           the
           Apostles
           ,
           that
           is
           to
           say
           ,
           which
           the
           Son
           of
           God
           had
           delivered
           by
           their
           hands
           ,
           therefore
           wheresoever
           the
           pure
           voice
           of
           the
           Gospel
           sounds
           ,
           where
           men
           remain
           in
           the
           profession
           of
           it
           ,
           where
           they
           exercise
           themselves
           to
           profit
           in
           the
           ordinary
           hearing
           of
           it
           ,
           there
           undoubtedly
           is
           the
           Church
           .
           Wherefore
           
             Luke
          
           mentions
           these
           four
           things
           not
           without
           just
           ground
           ,
           
           when
           he
           would
           describe
           the
           duly
           constituted
           state
           of
           the
           Church
           ,
           and
           its
           convenient
           that
           we
           should
           endeavour
           to
           attain
           to
           this
           order
           ,
           if
           we
           desire
           to
           be
           a
           true
           Church
           in
           the
           sight
           of
           God
           and
           Angels
           ,
           and
           not
           onely
           to
           boast
           of
           the
           vain
           name
           thereof
           before
           men
           .
           And
           
             vers.
          
           47.
           it
           is
           said
           that
           the
           Lord
           added
           daily
           to
           the
           Church
           such
           as
           should
           be
           saved
           .
           It
           describeth
           them
           that
           were
           added
           to
           the
           Church
           
             viz.
          
           that
           they
           were
           such
           as
           should
           be
           saved
           ,
           or
           as
           
             Beza
          
           yieldeth
           to
           another
           reading
           [
           and
           so
           
             Grotius
          
           and
           many
           others
           ]
           such
           as
           saved
           themselves
           from
           that
           untoward
           Generation
           [
           
             qui
             sese
             quotidie
             servandos
             recipiebant
             in
             ecclesiam
          
           ]
           Who
           daily
           added
           themselves
           to
           the
           Church
           that
           they
           might
           be
           saved
           .
        
         
           The
           Church
           is
           the
           body
           of
           Christ
           ,
           
             Col.
          
           1.
           18.
           24.
           and
           none
           are
           members
           of
           his
           body
           but
           such
           as
           either
           are
           united
           to
           him
           ,
           and
           live
           by
           him
           ,
           or
           at
           least
           seem
           to
           do
           so
           .
           The
           Church
           is
           subject
           to
           Christ
           ,
           and
           beloved
           of
           Christ
           ,
           and
           cherished
           by
           him
           :
           We
           are
           members
           of
           his
           body
           ,
           of
           his
           flesh
           ,
           and
           his
           bones
           ,
           
             Ephes
          
           5.
           24.
           25
           ,
           30.
           
           And
           those
           that
           are
           against
           the
           general
           redemption
           ,
           me thinks
           should
           be
           moved
           with
           the
           consideration
           ,
           that
           it
           is
           the
           Church
           that
           Christ
           gave
           himself
           for
           ,
           even
           the
           visible
           Church
           which
           he
           purchased
           with
           his
           own
           blood
           ,
           
             Acts
             20.
             28.
             
             Ephes.
          
           5.
           25.
           and
           he
           is
           the
           Saviour
           of
           his
           body
           ,
           
             vers.
          
           23.
           
           But
           so
           he
           is
           not
           effectively
           the
           Saviour
           of
           the
           professors
           of
           a
           faith
           that
           doth
           not
           justifie
           :
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           according
           to
           opinion
           ,
           he
           is
           the
           effective
           Savior
           of
           those
           that
           profess
           a
           justifying
           faith
           ,
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           of
           the
           sincere
           :
           but
           of
           others
           neither
           way
           .
        
         
           Hitherto
           Divines
           have
           gathered
           from
           the
           plain
           Texts
           of
           Scripture
           ,
           that
           there
           is
           but
           one
           Church
           ,
           one
           faith
           ,
           and
           one
           baptism
           ;
           and
           those
           that
           had
           this
           faith
           really
           ,
           were
           to
           be
           baptized
           ,
           and
           were
           real
           members
           of
           the
           Church
           ,
           and
           that
           those
           that
           professed
           this
           faith
           ,
           and
           so
           seemed
           to
           have
           it
           when
           they
           have
           it
           not
           ,
           are
           visible
           members
           of
           the
           Church
           ,
           and
           are
           so
           taken
           ,
           because
           their
           profession
           is
           sensible
           to
           us
           ;
           and
           by
           that
           they
           seem
           to
           have
           the
           thing
           prof●ssed
           ;
           
             but
             Pae●obaptists
             ,
             and
             chiefly
             Master
          
           Baxter
           
             are
             fallen
             into
             new
             conceits
             in
             these
             .
          
        
         
           1.
           
           They
           feign
           a
           new
           Christian
           faith
           to
           themselves
           ,
           
             to
             wit
             ,
             a
             believing
             immediate
             by
             the
             faith
             of
             a
             Parent
             or
             Proparent
             ;
          
           so
           that
           before
           there
           was
           but
           one
           Christian
           faith
           ,
           and
           now
           they
           have
           made
           two
           .
           2.
           
           And
           so
           before
           ,
           there
           was
           but
           one
           sort
           of
           real
           ,
           serious
           ,
           or
           sincere
           Christians
           ,
           consisting
           of
           such
           as
           had
           that
           real
           Christian
           faith
           ,
           (
           
             in
             their
             own
             persons
          
           )
           and
           now
           they
           have
           found
           out
           another
           sort
           of
           them
           ,
           
             to
             wit
             ,
             believers
             by
             anothers
             faith
             .
          
           3.
           
           So
           they
           have
           feigned
           a
           new
           baptism
           ,
           for
           the
           old
           baptism
           was
           for
           remission
           of
           sin
           ,
           and
           burial
           and
           resurrection
           with
           Christ
           ,
           and
           to
           ingraffe
           men
           into
           the
           Church
           ,
           which
           is
           the
           body
           of
           Christ
           ,
           upon
           the
           profession
           of
           a
           saving
           faith
           :
           
             But
             now
             they
             admit
             to
             baptism
             ,
             as
             they
             term
             it
             ,
             Infants
             without
             any
             profession
             of
             saving
             faith
             ,
             made
             by
             them
             to
             seal
             an
             imaginary
             covenant
             of
             grace
             made
             by
             God
             to
             believing
             Parents
             and
             their
             seed
             ,
             without
             any
             covenanting
             or
             sealing
             by
             the
             baptized
             person
             ,
             upon
             a
             pretended
             title
             of
             Parents
             and
             Proparents
             faith
             ,
             and
             instead
             of
             baptizing
             [
             as
             of
             old
             they
             did
             ]
             by
             putting
             under
             Water
             and
             coming
             out
             again
             ,
             so
             as
             to
             resemble
             Christs
             burial
             and
             resurrection
             ,
             and
             their
             conformity
             thereto
             ,
             they
             call
             that
             baptism
             ,
             and
             say
             falsly
             they
             baptize
             when
             they
             onely
             sprinkle
             or
             pour
             water
             on
             an
             Infant
             without
             such
             dipping
             ,
             as
             of
             old
             Master
          
           Baxter
           pag.
           70.
           
             confesseth
             was
             used
             and
             expressed
             by
             the
             Apostle
             ,
          
           
           Rom.
           6.
           4
           ,
           5.
           4.
           
           And
           they
           have
           feigned
           also
           a
           new
           kind
           of
           Church
           :
           For
           the
           Church
           of
           Christs
           constitution
           is
           but
           one
           ,
           which
           is
           called
           visible
           from
           mens
           profession
           ,
           and
           invisible
           from
           the
           faith
           professed
           .
           But
           they
           have
           made
           a
           Church
           which
           consisteth
           of
           a
           third
           sort
           of
           members
           ;
           that
           is
           ,
           of
           men
           that
           neither
           have
           saving
           faith
           nor
           profess
           it
           ,
           but
           onely
           
             are
             Infants
             ,
             whose
             Parents
             or
             Proparents
             have
             faith
             .
          
        
         
           5.
           
           To
           this
           end
           they
           have
           confounded
           the
           Church
           and
           the
           Porch
           ,
           the
           Vineyard
           &
           the
           adjac●nt
           part
           of
           the
           wilderness
           :
           those
           that
           heretofore
           were
           
             not
             so
             much
             as
          
           Catechumeni
           ,
           o●
           men
           in
           preparation
           for
           the
           Church
           ,
           
             but
             onely
             designed
             to
             holiness
             ,
             and
             hoped
             and
             expected
             to
             be
             in
             after
             time
             when
             they
             came
             to
             understand
             the
          
           Christian
           
             faith
             ,
             Church-members
             ,
          
           are
           now
           brought
           into
           it
           ,
           and
           are
           annumerated
           to
           true
           Christians
           ,
           before
           they
           once
           profess
           themselves
           to
           be
           such
           .
           6.
           
           And
           hereby
           [
           
             by
             Infant
             baptism
          
           ]
           also
           
             one
             of
          
           the
           two
           sorts
           of
           teaching
           ,
           which
           Christ
           distinguisheth
           ,
           
             Matth.
             28.
             19
             ,
             20.
             is
             taken
             away
             ,
             to
             wit
             ,
          
           that
           teaching
           which
           draweth
           men
           to
           Christ
           ,
           and
           maketh
           them
           Disciples
           ,
           and
           perswadeth
           them
           to
           receive
           Christ
           Jesus
           the
           Lord
           .
           For
           they
           take
           him
           for
           a
           Disciple
           (
           
             so
             Master
          
           B●xter
           
             of
             baptism
             ,
             part
             .
             1.
             chap.
          
           3.
           )
           that
           is
           
             not
          
           learning
           to
           be
           a
           Disciple
           ,
           
             yea
             ,
             though
             he
             do
             not
             so
             much
             as
          
           submit
           to
           learn
           ,
           
             nor
             hath
          
           learned
           
             any
          
           preparatory
           truths
           ,
           though
           yet
           he
           be
           not
           made
           a
           Disciple
           indeed
           ,
           nor
           profess
           to
           be
           .
        
         
           Master
           
             Baxter
          
           is
           deeply
           offended
           
             with
             Master
          
           T.
           
             for
             denying
             Infants
             to
             be
          
           Christians
           or
           members
           of
           the
           Church
           
             mediately
             ,
             &c.
             
          
           But
           I
           shall
           say
           somewhat
           more
           concerning
           those
           
             Infants
             that
             are
             asserted
          
           by
           him
           to
           be
           Disciples
           ,
           who
           do
           not
           so
           much
           as
           profess
           a
           saving
           faith
           ,
           
             viz.
          
           that
           they
           are
           no
           members
           of
           the
           Church
           at
           all
           ,
           and
           are
           not
           so
           much
           as
           to
           be
           named
           Christians
           ,
           nor
           to
           be
           admitted
           into
           the
           visible
           Church
           .
           No
           man
           can
           prove
           that
           ever
           one
           man
           was
           admitted
           a
           Church-member
           in
           all
           the
           New
           Testament
           ,
           
             without
             the
             profession
             of
             a
             saving
             faith
             .
          
           Otherwise
           we
           should
           have
           two
           distinct
           Churches
           specially
           different
           ,
           or
           two
           sorts
           of
           Christianity
           ,
           and
           Christians
           differing
           
             tota
             specie
             ,
          
           in
           the
           whole
           kind
           ,
           
             because
             the
             profession
             by
             a
             Parent
             and
             Proparent
          
           which
           is
           made
           by
           him
           ,
           
             their
             qualification
             doth
             make
             a
             difference
             specifical
             between
             such
             Christians
             and
             Church-members
             ,
             and
             other
             Christians
             and
             Church
             members
             .
          
           When
           the
           Jaylor
           
             Acts
          
           16.
           30
           ,
           32
           ,
           33
           ,
           34.
           was
           admitted
           into
           the
           Church
           by
           baptism
           ,
           it
           was
           upon
           the
           professing
           of
           such
           a
           believing
           ,
           by
           which
           both
           he
           and
           his
           houshold
           might
           be
           saved
           ,
           as
           is
           before
           shewed
           .
           And
           so
           of
           all
           others
           in
           those
           times
           .
        
         
           Pag.
           163.
           
           Argum.
           19.
           
           
             If
             we
             once
             admit
             men
             to
             baptism
          
           without
           their
           own
           personal
           profession
           ,
           
             we
             shall
             be
             utterly
             confounded
             ,
             and
             not
             be
             able
             to
             give
             any
             satisfactory
          
           resolution
           whose
           profession
           may
           be
           a
           sufficient
           qualification
           to
           entitle
           to
           baptism
           ,
           
             and
             so
             never
             be
             able
             to
             practice
          
           the
           Doctrine
           of
           Pae●obaptism
           ,
           
             as
             being
             utterly
             uncertain
          
           what
           Infants
           
             to
             baptize
             .
          
           This
           might
           be
           manifest
           by
           considering
           the
           several
           conceits
           of
           
             Paedobaptists
             ,
          
           some
           whereof
           make
           the
           faith
           of
           the
           Church
           sufficient
           ,
           some
           the
           faith
           of
           albelieving
           Nation
           ,
           some
           of
           any
           ancestors
           ,
           some
           of
           the
           sureties
           ,
           some
           of
           the
           next
           Parents
           ,
           some
           of
           the
           Parent
           inchurched
           ,
           some
           of
           the
           Parent
           or
           Proparent
           ,
           and
           this
           they
           claim
           by
           a
           covenant
           which
           they
           can
           extend
           to
           no
           other
           then
           the
           Parent
           ,
           who
           is
           believer
           ,
           not
           onely
           by
           Profession
           ,
           but
           also
           really
           before
           God
           ,
           which
           can
           be
           known
           to
           no
           administrator
           of
           baptism
           ordinarily
           .
        
         
         
           Paedobaptists
           speak
           so
           much
           and
           purposely
           
             of
             this
             point
             ,
             particularly
             Master
          
           Baxter
           
             of
             baptism
             ,
             Part.
             1.
             chap.
          
           29.
           that
           one
           would
           think
           we
           may
           expect
           an
           exact
           
             resolution
             of
             this
             point
             from
          
           him
           ,
           if
           from
           any
           man
           ,
           and
           yet
           he
           is
           uncertain
           what
           to
           fix
           upon
           ,
           
             and
             if
             he
             resolve
             on
             any
             thing
             it
             is
             without
             proof
             ,
             as
             is
             shewed
             by
             Master
          
           T.
           
             Review
             ,
             Part.
          
           1.
           Sect.
           35.
           37.
           
           
             Exercit.
             Argum.
          
           9.
           11.
           
           
             Review
          
           part
           .
           2.
           Sect.
           10.
           12.
           17.
           
           Part.
           3.
           Sect.
           50.
           
             &c.
          
           And
           I
           perceive
           that
           the
           stress
           of
           the
           differences
           between
           Master
           
             Baxter
             and
             Master
          
           T.
           
             did
          
           rest
           much
           in
           
             this
             ,
          
           and
           no
           wise
           man
           will
           leave
           his
           grounds
           till
           he
           see
           where
           he
           may
           have
           better
           (
           
             especially
             when
             the
             grounds
             are
             so
             plain
             as
             those
             of
             the
             Antipaedobaptists
             are
             from
             Christs
             institution
             ,
          
           Matth.
           28.
           19.
           
           Mark
           .
           16.
           15
           ,
           16.
           
             and
             the
             Apostles
             practice
             ,
             which
             Master
          
           Baxter
           
             hath
             here
             so
             amply
             proved
             to
             be
             of
             the
             baptizing
             onely
             of
             persons
             who
             themselves
             profess
             a
             saving
             faith
          
           )
           unless
           he
           mean
           to
           be
           for
           nothing
           ,
           or
           of
           no
           Religion
           .
           No
           man
           can
           tell
           where
           to
           fix
           ,
           nor
           what
           we
           must
           consent
           to
           ,
           to
           procure
           a
           title
           ,
           if
           we
           once
           forsake
           the
           present
           ground
           
             of
             the
             Persons
             own
             profession
             of
             saving
             faith
             who
             is
             to
             be
             baptized
             .
             What
             is
             said
             to
             the
             contrary
             is
             answered
             in
             the
             books
             forenamed
             ,
             and
             it
             is
             not
             meet
             to
             be
             still
             writing
             for
          
           those
           lazie
           Readers
           ,
           that
           had
           rather
           erre
           then
           be
           at
           the
           pains
           of
           reading
           what
           is
           already
           written
           .
           None
           are
           Disciples
           upon
           the
           account
           of
           your
           other
           faith
           ,
           but
           of
           either
           saving
           faith
           or
           the
           profession
           of
           it
           ;
           none
           are
           Christians
           on
           the
           account
           of
           your
           lower
           kind
           of
           faith
           ,
           but
           onely
           of
           saving
           faith
           or
           the
           profession
           of
           it
           .
           Once
           for
           all
           I
           let
           you
           know
           ,
           that
           I
           take
           saving
           faith
           to
           be
           the
           constitutive
           or
           necessary
           qualification
           of
           a
           real
           or
           mystical
           member
           ;
           and
           profession
           of
           that
           faith
           to
           be
           the
           qualifying
           condition
           of
           visibility
           of
           membership
           .
           I
           confess
           still
           that
           the
           sealis
           to
           others
           besides
           believers
           ,
           but
           though
           the
           promise
           be
           conditional
           ,
           we
           must
           not
           seal
           to
           any
           but
           those
           that
           profess
           consent
           to
           the
           conditions
           ;
           and
           therefore
           not
           to
           any
           but
           those
           that
           profess
           to
           be
           true
           believers
           .
        
         
           
             Pag.
          
           190.
           
           I
           find
           by
           sad
           experience
           (
           to
           my
           sorrow
           )
           that
           a
           considerable
           part
           of
           some
           Parishes
           ,
           or
           Villages
           are
           ignorant
           of
           the
           Fundamentals
           .
           I
           have
           spoken
           with
           abundance
           that
           that
           know
           not
           Christ
           is
           God
           or
           man
           ,
           or
           either
           (
           but
           they
           say
           he
           is
           a
           Spirit
           )
           nor
           that
           the
           Holy
           Ghost
           is
           God
           ,
           nor
           why
           Christ
           died
           ,
           nor
           that
           any
           satisfaction
           is
           made
           for
           our
           sins
           ,
           or
           any
           thing
           done
           ,
           or
           necessary
           to
           their
           pardon
           ,
           but
           our
           own
           repentance
           and
           amendment
           ,
           and
           with
           some
           that
           know
           not
           that
           the
           soul
           goes
           to
           heaven
           before
           the
           resurrection
           ,
           nor
           that
           the
           body
           shall
           ever
           rise
           again
           .
        
         
           Now
           I
           would
           know
           of
           Master
           
             Blake
          
           whether
           all
           the
           children
           of
           these
           Parents
           must
           be
           baptized
           again
           or
           not
           ?
           For
           certainly
           these
           have
           not
           a
           Dogmatical
           faith
           ,
           which
           is
           the
           thing
           that
           he
           saith
           entituleth
           to
           baptism
           .
           And
           then
           what
           certainty
           have
           we
           that
           any
           of
           our
           ancestors
           had
           a
           true
           Dogmatical
           faith
           :
           
             And
             I
             would
             know
             of
             Master
          
           Baxter
           
             whether
             such
             children
             are
             not
             to
             be
             baptized
             agian
             ?
             Sure
             if
             he
             say
             no
             ,
             how
             can
             he
             allow
             that
             baptism
             which
             is
             without
             a
             Profession
             of
             saving
             faith
             ?
             If
             he
             say
             yea
             ,
             how
             can
             he
             assure
             himself
             that
             any
             of
             our
             ancestors
             had
             right
             baptism
             ?
             Me
             thinks
             few
             that
             hold
             Master
          
           Baxters
           
             Tenets
             should
             allow
             of
             the
             baptism
             of
             the
             greatest
             part
             of
          
           English
           
             People
             who
             are
             no
             better
             then
             those
             Master
          
           Baxter
           
             mentions
             ,
             and
             yet
             neither
             Master
          
           Baxter
           
             nor
             other
             Paedobaptists
             do
             baptize
             such
             when
             they
             come
             to
             profess
             understandingly
             the
             faith
             of
             Christ
             .
          
        
         
           
             Pag.
          
           195.
           
           My
           Twentieth
           and
           last
           Argument
           is
           drawn
           from
           the
           constant
           
           practice
           of
           the
           universal
           Church
           of
           Christ
           .
           It
           hath
           been
           the
           constant
           practice
           of
           the
           Catholick
           Church
           from
           the
           Apostles
           practice
           till
           now
           to
           require
           that
           profession
           of
           saving
           faith
           and
           repentance
           ,
           as
           necessary
           ,
           before
           they
           would
           baptize
           ;
           therefore
           it
           must
           be
           our
           practice
           also
           .
           
             But
             it
             is
             otherwise
             in
             Infant
             baptism
             ,
             as
             experience
             shews
             ,
             therefore
             the
             practice
             of
             it
             is
             not
             right
             .
          
           For
           the
           proof
           of
           the
           Churches
           practice
           ,
        
         
           1.
           
           I
           have
           already
           said
           enough
           about
           the
           Apostles
           own
           practice
           and
           the
           Church
           in
           their
           days
           .
        
         
           2.
           
           The
           constant
           practice
           of
           the
           Church
           since
           the
           Apostles
           to
           this
           day
           is
           undoubtedly
           known
           .
           1.
           by
           the
           very
           form
           of
           words
           in
           baptism
           ,
           and
           2.
           by
           the
           history
           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
           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
           .
           3.
           
           It
           is
           also
           certain
           ,
           that
           they
           did
           profess
           to
           renounce
           the
           Flesh
           ,
           the
           World
           ,
           and
           the
           Devil
           .
           4.
           
           And
           it
           is
           certain
           that
           they
           promised
           for
           the
           future
           to
           live
           in
           new
           obedience
           ,
           and
           thus
           they
           publickly
           entered
           the
           three
           stipulations
           ;
           
             Credis
             ?
             credo
             :
             Abrenuncias
             ?
             abrenuncio
             :
             Spondes
             ?
             Spondeo
             .
          
           Doest
           thou
           believe
           ?
           I
           believe
           .
           Doest
           thou
           renounce
           ?
           I
           renounce
           .
           Doest
           thou
           promise
           ?
           I
           promise
           .
        
         
           It
           was
           the
           constant
           doctrine
           of
           the
           Fathers
           and
           the
           Church
           then
           ,
           that
           faith
           and
           repentance
           (
           given
           in
           vocation
           )
           did
           go
           first
           ,
           and
           that
           Justification
           ,
           Adoption
           ,
           and
           Sanctification
           followed
           after
           .
           And
           so
           they
           took
           this
           justifying
           faith
           and
           repentance
           to
           be
           prerequisite
           to
           baptism
           ,
           therefore
           they
           ever
           required
           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
           baptize
           them
           .
           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
           before
           expressed
           ,
           and
           require
           a
           profession
           .
           And
           though
           their
           false
           doctrine
           force
           them
           to
           misexpound
           their
           own
           words
           ,
           yet
           custom
           hinders
           them
           from
           changing
           them
           ;
           and
           for
           the
           reformed
           Churches
           it
           is
           past
           all
           question
           ,
           by
           their
           constant
           practice
           ,
           that
           they
           require
           the
           profession
           of
           a
           saving
           faith
           .
           The
           practice
           of
           the
           Church
           of
           
             England
          
           till
           the
           late
           change
           ,
           may
           be
           seen
           in
           the
           Common
           prayer
           book
           ,
           wherein
           all
           that
           is
           fore-mentioned
           is
           required
           ,
           
             even
             from
             the
             infant
             ,
             to
             whom
             the
             question
             is
             propounded
             ,
             doest
             thou
             renounce
             ?
             doest
             thou
             believe
             ?
             wilt
             thou
             be
             baptized
             ?
             although
             they
             took
             the
             answer
             of
             the
             sureties
             as
             if
             it
             were
             the
             childes
             ,
             and
             say
             in
             the
             Catechism
             they
             now
             promise
             ,
             and
             perform
             faith
             and
             repentance
             by
             their
             sureties
             .
          
           In
           the
           confession
           of
           faith
           of
           the
           Assembly
           at
           
             Westminster
             ,
          
           cap.
           28.
           and
           again
           in
           the
           shorter
           Catechism
           ,
           profession
           of
           faith
           in
           Christ
           ,
           and
           obedience
           to
           him
           is
           the
           thing
           required
           .
           They
           add
           also
           in
           the
           Directory
           [
           that
           all
           who
           are
           baptized
           in
           the
           name
           of
           Christ
           do
           renounce
           ,
           and
           by
           their
           baptism
           are
           bound
           to
           fight
           against
           the
           Devil
           ,
           the
           world
           and
           the
           flesh
           .
           ]
        
         
           
             Calvin
          
           in
           
             Acts
          
           8.
           37.
           saith
           [
           
             Quod
             non
             admittitur
             Eunuchus
             ad
             baptismum
             ,
             
             nisi
             fidem
             professus
             ,
             hinc
             sumenda
             est
             universalis
             regula
             ,
             non
             ante
             recipiendes
             esse
             in
             Ecclesiam
             qui
             ab
             ea
             prius
             fuerant
             alieni
             ,
             quam
             ubi
             testati
             fuerint
             Christo
             se
             credere
             .
             Est
             enim
             baptismus
             quasi
             fidei
             appendix
             :
             ideoque
             ordine
             posterior
             est
             .
             Deinde
             si
             datur
             sine
             fide
             ,
             cujus
             est
             sigillum
             ,
             &
             impia
             &
             nimis
             crassa
             est
             prophanatio
             .
          
           ]
           That
           the
           Eunuch
           was
           not
           admitted
           to
           baptism
           till
           he
           professed
           faith
           .
           Hence
           this
           universal
           rule
           is
           to
           be
           gathered
           ,
           that
           those
           are
           not
           to
           be
           received
           into
           the
           Church
           ,
           who
           before
           were
           strangers
           from
           it
           ,
           till
           they
           first
           testifie
           they
           believe
           in
           Christ
           :
           for
           baptism
           is
           as
           it
           were
           an
           Appendix
           to
           faith
           ,
           and
           therefore
           is
           later
           in
           order
           :
           then
           if
           it
           be
           given
           without
           faith
           ,
           of
           which
           t
           is
           the
           seal
           ,
           t
           is
           a
           wicked
           and
           too
           gross
           a
           prophanation
           .
           Here
           note
           .
           1.
           
           That
           baptism
           (
           as
           received
           )
           is
           the
           seal
           of
           our
           faith
           (
           how
           much
           soever
           denied
           by
           Master
           
             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
           then
           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
           .
        
         
           To
           like
           purpose
           speak
           many
           more
           ,
           but
           to
           salve
           Infant
           baptism
           they
           say
           that
           Gods
           promise
           to
           an
           Infant
           ,
           whom
           they
           imagi●●●
           be
           born
           in
           the
           Church
           ,
           is
           instead
           of
           profession
           ,
           that
           for
           it
           they
           by
           a
           judgement
           of
           charity
           are
           taken
           to
           be
           regenerate
           ,
           and
           that
           it
           is
           as
           much
           as
           we
           have
           of
           persons
           of
           age
           ,
           and
           is
           sufficient
           warrant
           to
           baptize
           them
           .
           But
           1.
           they
           prove
           none
           of
           these
           .
           2.
           nor
           are
           they
           true
           .
           3.
           nor
           were
           they
           true
           would
           they
           warrant
           Infant
           baptism
           ,
           when
           the
           Institution
           is
           (
           as
           they
           confess
           )
           to
           baptize
           them
           who
           believe
           by
           the
           Preaching
           of
           the
           Gospel
           to
           them
           ,
           
             Matth.
             28.
             19.
             
             Mark
             .
          
           16.
           16.
           whereby
           the
           inadvertency
           of
           the
           generality
           of
           
             Protestant
          
           Divines
           in
           this
           point
           may
           be
           discerned
           ,
           and
           by
           the
           reading
           of
           this
           book
           all
           intelligent
           persons
           may
           perceive
           Master
           
             Baxters
          
           deceitfulness
           or
           heedlesness
           ,
           and
           ,
           if
           he
           perfist
           in
           defending
           ,
           Infant
           baptism
           ,
           his
           unreasonable
           pertinacie
           in
           his
           conceit
           ,
           and
           ,
           if
           he
           do
           not
           declare
           his
           forsaking
           his
           Doctrine
           in
           his
           book
           of
           baptism
           ,
           his
           impenitencie
           and
           unrighteous
           dealing
           with
           the
           Church
           of
           God
           which
           he
           hath
           injured
           .