A26886:209
Certain disputations of right to sacraments, and the true nature of visible Christianity defending…
Certain disputations of right to sacraments, and the true nature of visible Christianity defending them against several sorts of opponents, especially against the second assault of that pious, reverend and dear brother Mr. Thomas Blake / by Richard Baxter ...
London: printed by R.W. for Nevil Simmons, 1658
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The Antecedent is easily proved from Scripture: and I know not whether any Protestant deny it: many Papists indeed distinguish of Repentance and Faith, and say, that it is only a profession of a preparatory Repentance and sides informis, a faith without love, that is necessarily to be expected from them. (before Baptism). But I prove the contrary. 1. That Repentance. 2. And such as is proper to the effectually called, is necessary to be professed by all that we may Baptize. I will join 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 Antecedent is easily proved from Scripture: and I know not whether any Protestant deny it: many Papists indeed distinguish of Repentance and Faith, and say, that it is only a profession of a preparatory Repentance and sides informis, a faith without love, that is necessarily to be expected from them. (before Baptism). But I prove the contrary. 1. That Repentance. 2. And such as is proper to the effectually called, is necessary to be professed by all that we may Baptize. I will joyn the proof of both together. Argum. 1. If John Baptist required the Profession of true Repentance in men before he would baptize them, then so must we. But John did so: therefore.
the Consequence is clear. 1. For either Johns Baptism and Christs were the same, as most of our Divines against the Papists do maintain; (though Zanchy and some few more follow the Judgement of the ancient Doctors in this) or as Calvin Institut. saith, the difference seems to be but this, that John baptized them into the Messiah to come, and the Apostles into the name of the Messiah already come. 2. Or if the difference be greater, we may argue à fortiori; If Johns Baptism required a Profession of Repentance, then much more Christs: for certainly ⟨p. 55⟩Christ required not less then John, nor did he take the impenitent into his Kingdom whom John excluded.