Certain disputations of right to sacraments, and the true nature of visible Christianity defending…

The Minor needeth no proof. And the Major I prove thus. If we must not baptize any but intentionally for present Remission of sin, then must we not 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 later.

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 ends 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 prescribed, 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 might be saved: that is, To condemn them is not his direct principal Intent, but only on supposition of their ⟨p. 80⟩wilful final rejecting of him: And this 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.

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 ends 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 prescribed, 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 might be saved: that is, To condemn them is not his direct principal Intent, but only on supposition of their