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

4. And it is certain, that they promised for the future to live in new obedience; which is the consequent of saving faith: and thus they publicly entered the three stipulations; Credit Credo: Abronuncias? Abrenuncio: Spondes? Spondeo. And no man can do this that hath not saving faith; therefore the professing of it is not without the professing of a saving faith; Nay indeed it containeth the profession of that faith.

4. And it is certain, that they promised for the future to live in new obedience; which is the consequent of saving faith: and thus they publikely entered the three stipulations; Credi• Credo: Abronuncias? Abrenuncio: Spondes? Spondeo. And no man can do this that hath not saving faith; therefore the professing of it is not without the professing of a saving faith; Nay indeed it containeth the profession of that faith.

5. Moreover it is a known case that the ancient Churches commonly took all those that were duly baptized to be in a state of salvation. That they supposed them to have the pardon of all their sins, I think none doubteth that ever read much of their writings. Davenant in his Epistle of Baptism giveth many proofs, and many hundred more may be given, if any be so blind as to deny it. All the doubt is, Whether they also ascribe Regenerating, Renewing Grace to all the rightly baptized? And though Davenant deny that they ascribe the infusing of habits to it, as to infants; ere 1. he denieth it not as to the Adult; nor 2. that they ascribed the Gift of the Holy Ghost to it, as to Infants. And yet as long as they put all duly baptized (both Infants and Adult) into a state of salvation, it matters not as to our question, whether Infants had habitual Grace. And yet Mr. Graker hath brought so many proofs out of the monuments of Antiquity, even for this also (that the Fathers uno ore took all the Baptized to be regenerate or renewed by inherent grace) that when his Amanuensis had transcribed them, he f•und them near four times as big as his whole Book besides: and the very naming of the Authors and Books and Pages takes up near ten or eleven Pages (Stitur, in Davena. Epist. pa. 53. to the end of 63.) He begins with Justin arry, Irenaeu, &c. I will not so much as trouble the Reader to name the Authors, seeing he may there have them with the places together. And lest M Blake should say that it is but common sanctification which they assert, he may there see the place qoed where hey ascribe to all the dul baptized [peccatorum remissionem, mentis illumiationem, very sordiumque