Rich. Baxters apology against the modest exceptions of Mr. T. Blake and the digression…

2. The second sort of promises before the great Covenant of grace, is feigned by Mr. Blake (and if there be any other that go that way, as some do, and that with some difference among themselves:) and that is A promise of Church-privileges upon condition of a faith not justifying or saving. Here some annex special grace to these Church-privileges, and so fall into the Arminian strain. So Dr. Ward against Mr. Gataker, doth make a common (not-justifying) faith, the condition of Baptism, and then that Baptism a means non ponenti obicem of the certain Justification of all the Baptized, and so, at least, the infants of all common professors, baptized, should be certainly justified. But I find not Mr. Blake any where owning this connection of special grace, and efficacy of Baptism on such: therefore I suppose it is but some common mercies that he supposeth this promise to make over to the Baptized. But I will enquire further into his opinion anon.

2. The second sort of promises before the great Covenant of grace, is feigned by Mr. Blake (and if there be any other that go that way, as some do, and that with some difference among themselves:) and that is A promise of Church-priviledges upon condition of a faith not justifying or saving. Here some annex special grace to these Church-priviledges, and so fall into the Arminian strain. So Dr. Ward against Mr. Gataker, doth make a common (not-justifying) faith, the condition of Baptism, and then that Baptism a means non ponenti obicem of the certain Justification of all the Baptized, and so, at least, the infants of all common professors, baptized, should be certainly justified. But I finde not Mr. Blake any where owning this connexion of special grace, and efficacy of Baptism on such: therefore I suppose it is but some common mercies that he supposeth this promise to make over to the Baptized. But I will enquire further into his opinion anon.

2. The common or general promise-conditional, which I acknowledge, is the new Law of grace, or of faith, wherein God promiseth [to be our God, so we will take him for our God, and will be his people] and [to give us Christ and Life, if we will accept him as he is offered in the Gospel] or [that he that repenteth and believeth, shall be justified and saved] and he that doth not shall be damned: Whereto is also annexed, the promise of temporal mercies, so far as they are good for us; as appurtenances to the main blessings of the Covenant. Now I will tell you how far wicked men are under this great promise or Covenant, 1. As it is a conditional promise on Gods part, or a Law of grace enacted conditionally giving Christ and Life to all men, so All men are under it, or the subjects of it: that is, All the whole world, as to the tenor of the Law of grace, following the mere enacting; and all that hear the Gospel, as to the promulgation. 2. So as it hath a precept conjunct, requiring them to believe and repent for remission and salvation, so all are under it, that hear it. 3. So are they as to the annexed threatening upon their unbelief and impenitency. 4. So as the Preachers of the Gospel do by Commission from Christ, apply all this to them, and entreat them by name to repent and believe, and offer them Christ and the other benefits of the Covenant, if they will repent and believe; so wicked men are still under the promise or Covenant, as to the Nunciative offers and exhortations, which is somewhat more then a mere Promulgation of it as a Law. All these ways, or in these respects, I yield that wicked men, or unregenerate men, may be under promise, or Gods Covenant. But this is not strictly to [be in Covenant:] nor is this it that the right of Baptism belongs to: For all this belongs not only to Pagans, but even to obstinate Pagans that persecute this Gospel, and draw out the blood of those that thus Preach it to them: whom I suppose, few Divines Judge meet subjects for Baptism.