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. 3.27. [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 inseparable from the Profession of saving Faith; yea, by that faith is he 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.] So that this is no common work, if any be proper to the saved. And putting on the Lord Jesus Christ, is put for the state of Sanctity, ⟨p. 113⟩in opposition to a fleshly Life, Rom. 13.13, 14. saith Calvin on this Text [Induere Christum hic significat virtute Spiritus ejus undique nos muniri, qua idonei ad omnes Sanctitatis partes reddamur: sic enim instauratur in nobis imago Dei quae unicum est animae ornamentum. Respicit enim Paulus ad vocationis nostrae sinem, quia Deus nos adoptans, in corpus unigeniti silii sui inserit, & quidem hac lege, ut nos abdicantes prior vita, siamus in ipso novi homines. Quare etiam alibi fideles dicit Christum in•uere in baptismum, Gal. 3.27.] and upon Galat. 3.27. he saith [Quum dicit, Christum induisse, intelligit Christo sic esse insitos, ut coram Deo nomen ac personam Christi gerant, ac in ipso magis quàm in seipsis censeantur.] 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 sum, That to Hypocrites it is uneffectual, qui nudis signis superbiunt. But then he saith, that the Apostle speaking of these [non respicit Dei institutionem, sed impiorum corruptelam. (But doubtless it is Gods institution that we must look to for direction in our administration.) Quum 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 Ceremonia figurat, exhibit simul reipsa.
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. 3.27. [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 inseparable from the Profession of saving Faith; yea, by that faith is he 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.] So that this is no common work, if any be proper to the saved. And putting on the Lord Iesus Christ, is put for the state of Sanctity, ⟨p. 113⟩in opposition to a fleshly Life, Rom. 13.13, 14. saith Calvin on this Text [Induere Christum hic significat virtute Spiritus ejus undique nos muniri, qua idonei ad omnes Sanctitatis partes reddamur: sic enim instauratur in nobis imago Dei quae unicum est animae ornamentum. Respicit enim Paulus ad vocationis nostrae sinem, quia Deus nos adoptans, in corpus unigeniti silii sui inserit, & quidem hac lege, ut nos abdicantes priore vita, siamus in ipso novi homines. Quare etiam alibi fideles dicit Christum in•uere in baptismum, Gal. 3.27.] and upon Galat. 3.27. he saith [Quum dicit, Christum induisse, intelligit Christo sic esse insitos, ut coram Deo nomen ac personam Christi gerant, ac in ipso magis quàm in seipsis censeantur.] 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 sum, That to Hypocrites it is uneffectual, qui nudis signis superbiunt. But then he saith, that the Apostle speaking of these [non respicit Dei institutionem, sed impiorum corruptelam. (But doubtless it is Gods institution that we must look to for direction in our administration.) Quum 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 Ceremonia figurat, exhibit simul reipsa.
