the Nature of every Man that is naturally engendered of the off-spring of Adam whereby it becomes averse from every thing that is good and inclinable to every thing that is evil The nature of that corruption more particularly enquir'd into and shewn by probable Arguments to be no other than a Privation of a Supernatural Grace That there is such a thing as we have before described evidenced at large from the Scripture and that evidence farther strengthned by the experience we have of its effects and the acknowledgments of the wiser Heathen Enquiry next made from whence it had its beginning which is shewn to have been not from any evil Spirit or Daemon the pravity of matter or the evil habits the Soul contracted in a praeexistent state but from the pravity of our first Parents This last at large confirm'd out of the Doctrine of the Scripture and followed by some light reflections upon the means by which it is conveyed A more just account from the Scripture of its being truly and properly a sin partly from its having the title of a sin but more especially from its being represented as such upon the account of our Obligation to the contrary A consideration of those Objections which are commonly made against the Doctrine of Original Sin Which are shewn either not to be of that force whereof they are esteem'd or however not to be a sufficient bar to what the Scripture hath declar'd concerning it p. 89 The Contents of the Fourth Part. Of the things signified by Baptism on the part of God or its inward and spiritual Grace THE things signified by Baptism are either more general or particular More general as that Covenant of Grace which passeth between God and Man and that body of Men which enter into Covenant with him More particular what the same God doth by vertue of that Covenant oblige himself to bestow upon the Baptized and what those Baptized ones do on their part undertake to perform These latter ones proposed to be considered and entrance made with the consideration of what God obligeth himself to bestow upon the Baptized called by the Church An inward and spiritual Grace Which inward and spiritual Grace is shewn to be of two sorts to wit such as tend more immediately to our spiritual and eternal welfare or such as only qualifie us for those Graces that do so To the former sort are reckon'd that inward and spiritual Grace which tends to free us from the guilt of sin called by the Church forgiveness of sin That which tends to free us from the pollution of sin called by our Catechism A death unto it And that which tends to introduce the contrary purity and hath the name of a New birth unto righteousness To the latter sort is reckoned our union to that Body of which Christ Jesus is the Head and by means whereof he dispenseth the former Graces to us Each of these resum'd and considered in their order and shewn to be what they are usually stil'd the inward and spiritual Graces of Baptism or the things signified by the outward visible Sign thereof p. 185 The Contents of the Fifth Part. Of Forgiveness of sin by Baptism OF the relation of the sign of Baptism to its inward and spiritual Grace and particularly to Forgiveness of sin Which is either that of a means fitted by God to convey it or of a pledge to assure the Baptized person of it The former of these relations more particularly considered as that too with respect to Forgiveness of Sin in the general or the Forgiveness of all Sin whatsoever and Original Sin in particular As to the former whereof is alledged first the Scriptures calling upon Men to be Baptiz'd for the remission or forgiveness of sin Secondly the Church's making that Forgiveness a part of her Belief and Doctrine Thirdly the agreeing opinions or practices of those who were either unsound members of it or Separatists from it And Fourthly the Calumnies of its enemies The like evidence made of the latter from the Scripture's proposing Baptism and its Forgiveness as a remedy against the greatest guilts and in special against that wrath which we are Children of by Nature From the premises is shewn that the sign of Baptism is a pledge to assure the Baptized of Forgiveness as well as a means fitted by God for the conveying of it p. 203 The Contents of the Sixth Part. Of Mortification of sin and Regeneration by Baptism OF the relation of the sign of Baptism to such inward and spiritual Graces as tend to free us from the pollution of sin or introduce the contrary purity And that relation shewn to be no less than that of a means whereby they are convey'd This evidenced as to the former even our death unto sin which is also explain'd from such Texts of Scripture as make mention of our being baptiz'd into it and buried by Baptism in it or from such as describe us as cleansed by the washing of it The like evidenc'd from the same Scripture concerning the latter even our new birth unto righteousness As that again farther clear'd as to this particular by the consentient Doctrine and practice of the Church by the opinion the Jews had of that Baptism which was a Type and exemplar of ours and the expressions of the Heathen concerning it The Doctrine of the Church more largely insisted upon and exemplified from Justin Martyr Tertullian and S. Cyprian p. 217 The Contents of the Seventh Part. Of our Union to the Church by Baptism OF the relation of the sign of Baptism to our Vnion to the Church and that relation shewn to be no less than that of a means whereby that Vnion is made This evidenc'd in the first place from the declarations of the Scripture more particularly from its affirming all Christians to be baptiz'd into that Body as those who were first baptiz'd after the descent of the Holy Ghost upon the Apostles to have been thereby added to their company and made partakers with the rest in the Apostles Doctrine and fellowship in breaking of Bread and in Prayers The like evidence of the same Union to the Church by Baptism from the declarations of the Church it self and the consequences of that Vnion shewn to be such as to make that also to be accounted one of the inward and spiritual Graces of that Baptism by which it is made p. 237 The Contents of the Eighth Part. Of the Profession that is made by the Baptized Person THE things signified by Baptism on the part of the baptized brought under consideration and shewn from several former discourses which are also pointed to to be an Abrenunciation of sin a present belief of the Doctrine of Christianity and particularly of the Trinity and a resolution for the time to come to continue in that belief and act agreeably to its Laws Our resolution of acting agreeably to the Laws of Christianity more particularly consider'd and the Profession thereof shewn by several
which was apply'd to new-born Infants and to represent alike washing away of natural pollutions One other particular there is wherein I have said the Water of Baptism to have been intended as a sign and that is in respect of that manner of application which was sometime us'd I mean the dipping or plunging the party baptized in it A signification which S. Paul will not suffer those to forget who have been acquainted with his Epistles For with reference to that manner of Baptizing we find him affirming (m) Rom. 6.4 that we are buried with Christ by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life And again (n) Rom. 6.5 that if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection To the same purpose or rather yet more clearly doth that Apostle discourse where he tells us (o) Col. 2.12 that as we are buried with Christ in Baptism so we do therein rise also with him through the faith of the operation of God who hath raised him from the Dead For what is this but to say that as the design of Baptism was to oblige Men to conform so far to Christ's Death and Resurrection as to die unto Sin and live again unto Righteousness so it was perform'd by the ceremony of immersion that the person immersd might by that very ceremony which was no obscure image of a Sepulture be minded of the preceden death as in like manner by his comming again out of the Water of his rising from that death to life after the example of the Instituter thereof For which cause as hath been elsewhere (p) Expl. of the Creed in the words Aud Buried observ'd the Antient Church added to the Rite of immersion the dipping of the party three several times to represent the three days Christ continued in the Grave for that we find to have been the intention of some and made the Eve of Easter one of the solemn times of the Administration of it 3. The third thing to be enquir'd concerning the outward visible sign of Baptism is how it ought to be apply'd where again these two things would be considered First whether it ought to be applyed by an immersion or by that or an aspersion or effusion Secondly whether it ought to be applyed by a threefold immersion or aspersion answerably to the names into which we are baptiz'd or either by that or a single one The former of these is it may be a more material question than it is commonly deem'd by us who have been accustomed to baptize by a bare effusion or sprinkling of water upon the party For in things which depend for their force upon the meer will and pleasure of him who instituted them there ought no doubt great regard to be had to the commands of him who did so As without which there is no reason to presume we shall receive the benefit of that ceremony to which he hath been pleased to annex it Now what the command of Christ was in this particular cannot well be doubted of by those who shall consider first the words of Christ (q) Matt. 28. â—9 concerning it and the practice of those times whether in the Baptism of John or of our Saviour For the words of Christ are that they should Baptize or Dip those whom they made Disciples to him for so no doubt the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies and which is more and not without its weight that they should baptize them into the name of the Father and of the Son and of the Holy Ghost Thereby intimating such a washing as should receive the party baptized within the very body of that Water which they were to baptize him with Though if there could be any doubt concerning the signification of the words in themselves yet would that doubt be remov'd by considering the practice of those times whether in the Baptism of John or of our Saviour For such as was the practice of those times in Baptizing such in reason are we to think our Saviour's command to have been concerning it especially when the words themselves incline that way There being not otherwise any means either for those or future times to discover his intention concerning it Now what the practice of those times was as to this particular will need no other proof than their resorting to Rivers and other such like receptacles of waters for the performance of that ceremony as that too because there was much Water there For so the Scripture doth not only affirm concerning the Baptism of John (r) Matt. 3.5 6.13 John 3.23 but both intimate concerning that which our Saviour administred in Judaea because making John's Baptism and his to be so far forth of the same sort (Å¿) Joh. 3.22 23. and expresly affirm concerning the Baptism of the Eunuch which is the only Christian Baptism the Scripture is any thing particular in the description of The words of S. Luke (t) Act. 8.38 being that both Philip and the Eunuch went down into a certain water which they met with in their journey in order to the baptizing of the latter For what need would there have been either of the Baptist's resorting to great confluxes of Water or of Philip and the Eunuch's going down into this were it not that the Baptism both of the one and the other was to be performed by an immersion A very little Water as we know it doth with us sufficing for an effusion or sprinkling But beside the words of our Blessed Saviour and the concurrent practice of those times wherein this Sacrament was instituted It is in my opinion of no less consideration that the thing signified by the Sacrament of Baptism cannot otherwise be well represented than by an immersion or at least by some more general way of purification than that of effusion or sprinkling For though the pouring or sprinkling of a little Water upon the Face may suffice to represent an internal washing which seems to be the general end of Christ's making use of the Sacrament of Baptism yet can it not be thought to represent such an entire washing as that of new-born Infants was and as Baptism may seem to have been intended for because represented as the laver (u) Tit. 3.5 of our regeneration That though it do require an immersion yet requiring such a general washing at least as may extend to the whole Body As other than which cannot answer its type nor yet that general though internal purgation which Baptism was intended to represent The same is to be said yet more upon the account of our conforming to the Death and Resurrection of Christ which we learn from S. Paul to have been the design of Baptism to signifie For though that might and was well enough represented by the baptized persons being
Now though it be hard to find any one Text of Scripture where that forgiveness whereof we speak is expresly attributed to Baptism Yet will it not be difficult to deduce it from that (q) Eph. 2.1 c. which I have before shewn to entreat of our becoming the children of wrath by nature as well as by the wickedness of our conversations For opposing to the corruption or rather deadness which accrues by both the quickning we have together with Christ and which quickning he elsewhere (r) Col. 2.12 as expresly affirms to be accomplished in us by Baptism Affirming moreover that quickning to bring salvation (ſ) Eph. 2 5-8 and peace (t) Eph. 14-17 and reconciliation (u) Eph. 16. for so he discourseth of it in the following Verses of that Chapter he must consequently make that quickning and the means of it to tend to the forgiveness of both and particularly of natural corruption Because as that quickning is by him oppos'd to both so it must in this particular be look'd upon as more peculiarly opposed to the latter because that is more peculiarly affirm'd to make Men the Children of wrath and vengeance Such evidence there is of the outward visible sign of Baptism being a means fitted by God to convey that forgiveness whereof we speak And we shall need no other proof than that of its being also a pledge to assure the baptized person of it For since God cannot be suppos'd to fit any thing for an end which he doth not on his part intend to accomplish by it He who knows himself to partake of that which is fitted by God to convey forgiveness of sin may know alike and be assur'd as to the part of God of his receiving that forgiveness as well as the outward means of its conveyance For which cause in my Discourse of its other inward and spiritual Graces I shall take notice only of that outward and visible sign as a means fitted by God to convey them because its being also a pledge may be easily deduced from it PART VI. Of Mortification of sin and Regeneration by Baptism The Contents Of the relation of the sign of Baptism to such inward and spiritual Graces as tend to free us from the pollution of sin or introduce the contrary purity And that relation shewn to be no less than that of a means whereby they are convey'd This evidenced as to the former even our death unto sin which is also explain'd from such Texts of Scripture as make mention of our being baptiz'd into it and buried by Baptism in it or from such as describe us as cleansed by the washing of it The like evidenc'd from the same Scripture concerning the latter even our new birth unto righteousness As that again farther clear'd as to this particular by the consentient Doctrine and practice of the Church by the opinion the Jews had of that Baptism which was a Type and exemplar of ours and the expressions of the Heathen concerning it The Doctrine of the Church more largely insisted upon and exemplified from Justin Martyr Tertullian and S. Cyprian I Have considered the sign of Baptism hitherto in its relation to Forgiveness that Grace which tends to free men from their guilt and is for that purpose convey'd by Baptism to us I come now to consider it in its relation to those which either tend to free them from the pollution of sin best known by the name of a Death unto it or to introduce the contrary righteousness and is call'd a new birth unto it Where again I shall shew in each of them that as the outward work of Baptism hath the relation of a sign unto them so it hath equally the relation of a means fitted by God to convey them and where it is duly receiv'd doth not fail to introduce them To begin as is but meet with that which hath the name of a Death unto sin because sin must be first subdu'd before the contrary quality can be introduc'd Where first I will enquire what we are to understand by it and then what evidence there is of the sign of Baptism's being fitted to convey it For the better understanding the former whereof we are to know that as Men by the corruption of their nature are inclined unto sin and yet more by the irregularity of their conversations so those inclinations are to the persons in whom they are as a principle of life to a living Creature and accordingly do both dispose them to act sutably thereto and make them brisk and vigorous in it Now as it cannot well be expected that where such inclinations prevail Men should pursue those things which piety and vertue prompt them to so it was the business of Philosophy first and afterwards of Religion if not wholly to destroy those inclinations yet at least to subdue them in such sort that they should be in a manner dead and the persons in whom they were so far forth dead also They neither finding in themselves the like inclinations to actual sin nor hurried on by them when they did How little able Philosophy was to contribute to so blessed an effect is not my business to shew nor indeed will there be any need of it after what I have elsewhere * Expl. of the Creed Art. I believe in the Holy Ghost said concerning the necessity of the divine Grace in order to it But as Christianity doth every where pretend to the doing of it and which is more both represents that effect under the name of a death unto sin and compares Men's thus dying with that natural death which our Saviour underwent so it may the more reasonably pretend to the producing of it because it also pretends to furnish Men with the power of his Grace to which such an effect cannot be suppos'd to be disproportionate The only thing in question as to our present concernment is whether as the outward work of Baptism hath undoubtedly the relation of a sign unto it so it hath also the relation of a means fitted by God for the conveying of it and what evidence there is of that relation Now there are two sorts of Texts which bear witness to this relation as well as to its having that more confessed relation of a sign Whereof the former entreat of this Grace under the title of a death unto sin the latter of a cleansing from it Of the former sort I reckon that well known place to the Romans where S. Paul doth not only suppose all true Christians †Rom. 6.2 to be dead to sin and accordingly argue from it the unfitness of their living any longer therein but affirm all that are baptized into Jesus Christ * Rom. 6.3 to be baptized into that death yea to be buried by Baptism (a) Rom. 6.4 into it to be planted together (b) Rom. 6.5 by that means in the likeness of Christs death and to have their old Man (c) Rom. 6.6 or
the body of sin crucified with him For shall we say that S. Paul meant no more by all this than that the design of Baptism and the several parts of it was to represent to us the necessity of our dying and being buried as to sin and that accordingly all that are baptized into Christ make profession of their resolution so to do but not that they are indeed buried by Baptism as to that particular But beside that we are not lightly to depart from the propriety of the Scripture phrase which must be acknowledg'd rather to favour a real death than the bare signification of it That Apostle doth moreover affirm those whom he before describ'd as dead to be freed (d) Rom. 7.18 from sin yea so far (e) Rom. 7.18 as to have passed over into another service even that of righteousness and to have obeyed from the heart (f) Rom. 7.17 that form of Doctrine into which they had been delivered Which suppos'd as it may because the direct affirmation of S. Paul will make that death whereof we speak to be a death in reality as well as in figure and accordingly because Men are affirmed to be baptized into it shew that Baptism to be a means of conveying it as well as a representation of it Agreeable hereto or rather yet more express is that of the same Apostle to the Colossians (g) Col. 2.11 though varying a little from the other as to the manner of expression For having affirmed them through Christ to have put off the body of the sins of the flesh by a circumcision not made with hands and consequently by a spiritual one he yet adds lest any should fancy that spiritual Circumcision to accrue to them without some ceremonial one in the Circumcision of Christ even that Baptism which conformably to the circumcision of the Jews he had appointed for their entrance into his Religion by and wherein he accordingly affirms as he did in the former place that they were not only buried with him but had risen together with him by the faith of the operation of God who raised him from the dead From whence as it is clear that the putting off the body of the sins of the flesh which is but another expression for a death unto them is though accomplished by a spiritual Grace yet by such a one as is conveyed to us by Baptism so it becomes yet more clear by what he adds concerning Men's rising with him in the same Baptism even to a life contrary to what they had before deposited through the faith of the operation of God. For as we cannot conceive of that rising with Christ as other than a real one because there would not otherwise have needed such a faith as that to bring it about So neither therefore but think the like of that death which it presupposeth and consequently that that Baptism to which it is annex'd is a means of conveying it as well as a representation of it But so we may be yet more convinc'd by such Texts of Scripture as speak of this death unto sin under the notion of a cleansing from it Of which nature is that so often alledged one (h) Eph. 5.26 27. concerning Christ's sanctifying and cleansing his Church with the washing of water by the word For as it appears from what is afterwards subjoyn'd as the end of that cleansing even that the Church might not have any spot or wrinkle but that it should be holy and without blemish As it appears I say from thence that the Apostle speaks in the verse before concerning a cleansing from the filth of sin which is but another expression for the putting off the body of sin or a death unto it So it appears in like manner from S. Paul's attributing that cleansing to the washing of water that the outward sign of Baptism is by the appointment and provision of God a means of conveying that spiritual Grace by which that cleansing is more immediately effected and that death unto sin procur'd From that death unto sin therefore pass we to our new birth unto righteousness that other inward and spiritual Grace of Baptism and the complement of the former A Grace of whose conveyance by Baptism we can much less doubt if we consider the language of the Scripture concerning it or the Doctrine as well as practice of the Church The opinion the Jews had of that which seems to have been its type and exemplar or the expressions even of the Heathen concerning it For what less can the Scripture be thought to mean when it affirms us to be born of the water (i) Joh. 3.5 of it as well as of the spirit yea so as to be as truly spirit (k) Joh. 3.6 as that which is born of the flesh is flesh What less can it be thought to mean when it entitles it the laver of (l) Tit. 3.5 Regeneration and which is more affirms us to be saved by it as well as by the renewing of the Holy Ghost What less when it requires us to look upon our selves as alive (m) Rom. 6.11 unto God by it as well as buried (n) Rom. 6.4 by it into the former death or as the same Apostle elsewhere expresseth it as risen with Christ in it (o) Col. 2.12 through the faith of the operation of God who raised him from the dead In fine what less when it affirms us to be sanctified with the washing (p) Eph. 5.26 of it as well as it elsewhere doth by the influences of God's Spirit For these expressions shew plainly enough that Baptism hath its share in the producing of this new birth as well as the efficacy of God's Spirit And consequently that it is at least the conveyer of that Grace by which it is more immediately produc'd And indeed as if men would come without prejudice they would soon see enough in those expressions to convince them of as much as I have deduced from them So they might see yet more if they pass'd so far in the doctrine and language of the Church to confirm them in that Interpretation of them For who ever even of the first and purest times spake in a lower strain concerning Baptism who ever made less of it than of a means by which we are regenerated I appeal for a proof hereof to their so unanimously (q) See Part 2. understanding of Baptism what our Saviour spake to Nicodemus concerning the necessity of men's being born again of water and of the spirit For as all men whatsoever interpret that of our new birth unto righteousness and so far as the spirit of God is concerned in it of the means by which it is produc'd So they must therefore believe that if the Antients understood it of Baptism they allotted that its share in it and consequently made it at least a conveyer of that Grace by which this new birth is produc'd I appeal farther to the particular declarations of
one As there is as little appearance of such a threefold immersion from the account we have in the Scripture of the administration of it So it is but reasonable to think that as ancient as it was yet it was postnate to the single one and had its rise from some Men's beginning to call the Doctrine of the Trinity in question as we find by Tertullian they did very early and the better to colour their own errour as well as to overthrow the other admonishing Men from St. Paul that Baptism was peculiarly intended to baptize Men into Christ's death For beside that they who consider the primitive face of Christianity will need no other proof than that to perswade them to believe that the more simple any Rite is so much the more ancient it ought to be thought to be That Apostolick Canon †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 50. which commands the deposing of him who should not use a threefold immersion but a single one doth not so much as preferr the threefold immersion to the single one simply and absolutely considered but as opposed to that single one which was made use of to baptize Men into the death of our Lord and not into the Faith of the Trinity Thereby not only not condemning the single immersion considered in it self but also intimating the triple one to have been rather instituted at first to obviate that heretical opinion And if this were the rise of the triple Immersion as is probable enough from the premises The single one abstracting from any command of the Church to the contrary will at least be as lawful as that and nothing therefore left to us to enquire but what is to be thought of those additions which were anciently made or continue as yet in being in the outward solemnities of Baptism 4. As touching the additions which were anciently made in this particular and concerning which they who desire an account may meet with an ample one in Dr. Cave's Primitive Christianity (f) Part 1. c. 10. They were either such as they thought more peculiarly warranted to them by an Apostolical Tradition of which nature till better information I must needs think the triple Immersion to have been or such as were brought into the Church by those who presided in it the more effectually to declare the intention of that Sacrament to which they were added by it Which they thought they might most assuredly do if they made use of such farther Rites as did represent yet more to their senses what that Sacrament was intended to declare And indeed as that way of Instruction was in part warranted by the Sacraments themselves because professing by sensible things to teach Men Spiritual ones As it became yet more necessary by the grosness of the Vulgar sort and that infinity of Ceremonies to which they had been before accustomed So that which afterwards made them faulty was either the exceeding multitude thereof and which experience assures us doth rather obscure yea overwhelm the thing signified by them than help toward the declaration of it or their advancing by degrees into the same repute or necessity with the signs of Christ's own Institution Which is so true that they came in fine to be represented as means and conveyers of Grace as well as significative thereof Thereby making them Sacraments rather than appendages of such and which whosoever goes about to do must necessarily usurp the place of God and Christ as to whom alone it doth belong because the only givers of Spiritual Graces to make any ceremony the conveyer of them But as that Church whose Catechism I explain hath been so far from multiplying Rites in Baptism that she hath contented her self with one single one even the Sign of the Cross So she hath so explain'd her own meaning in it both in that form of word (g) In the Office of Bapt. wherewith she appointeth it to be made and in a Canon (h) Can. 30. devised expresly for that purpose that it will not be easie for considerate Men to believe that she represents it as a Sacrament or indeed that she may not require the conformity of her Children to it Only because they who separate from the Church have made the injunction of that Ceremony one of the particular reasons of their separation and occasion may well be taken from thence to shew the ground both of that and others which are as yet retained in the Church of England I will set my self to consider the exceptions that have been made against it and return a particular answer to them Now there are three sorts of charges which are brought against this Ceremony and which therefore it will be necessary to consider It s being a Ceremony and so less agreeable to a spiritual and substantial Religion It s being an addition to the Institution of Christ and therefore implying something of imperfection in that As lastly its being a relique of Popery or giving too much countenance to the errors of it The first of these is certainly one of the most unreasonable charges that were ever advanced against our Church by the Adversaries thereof As will appear if we consider the nature of those for whose edification that and the like Ceremonies were intended The use such things are of to procure respect to those Institutions to which they are annexed And the nature of that Religion with whose Offices they are intermixed That I alledge as one ground of this and the like Ceremonies the very nature of those Men for whose edification they were intended is their being composed of Flesh as well as Spirit and consequently the need they stand in of such sensible helps to awaken their understandings to consider and their affections to embrace what they were designed to represent For being so fram'd it is not easie to believe that if there were not somewhat in all actions of moment to affect Men's sense they would intend them as they ought or be duly affected with them Of which yet if any doubt be made we have the constant practice of the World to justifie it because rarely if ever suffering that which was such though there wanted not words to express their meaning to pass without some visible solemnities Thus as Mr. Hooker (i) Eccl. Pol. li. 4. §. 1. did long since observe Abraham proceeded with his Servant because not only obliging him to take a Wife for his Son out of his Kindred but to accompany that Oath of his with the putting of his Hand (k) Gen. 24 2-9 under his Master's Thigh And thus too Israel made Joseph swear (l) 47.29 that he would not bury him in Egypt Both of them as is not unlikely from some received custom of that time because as they say (m) Vatabl. in Gen. 24.2 yet observed in some of the Eastern parts and as a token of the homage the Party swearing ow'd to those to whom they
buried in Baptism and then rising out of it yet can it not be said to be so or at least but very imperfectly by the bare pouring out or sprinkling the Baptismal Water on him But therefore as there is so much the more reason to represent the Rite of immersion as the only legitimate Rite of Baptism because the only one that can answer the ends of its Institution and those things which were to be signified by it so especially if as is well known and undoubtedly of great force the general practice of the Primitive Church was agreeable thereto and the practice of the Greek Church to this very day For who can think either the one or the other would have been so tenacious of so troublesome a Rite were it not that they were well assured as they of the Primitive Church might very well be of its being the only instituted and legitimate one How to take off the force of these Arguments altogether is a thing I mean not to consider Partly because our Church (w) See the Rubrick in the Office of Baptism before the words I baptize thee c. seems to persuade such an immersion and partly because I cannot but think the forementioned Arguments to be so far of force as to evince the necessity thereof where there is not some greater necessity to occasion an alteration of it For what benefit can Men ordinarily expect from that which depends for its force upon the will of him that instituted it where there is not such a compliance at least with it and the Commands of the Instituter as may answer those ends for which he appointed it And indeed whatever may have been done to Infants which I no way doubt were more or less baptized from the beginning the first mention we find of Aspersion in the Baptism of the Elder sort was in the case of the Clinici or Men who receiv'd Baptism upon their sick Beds and that Baptism represented by S. Cyprian * Epist ad Magn. 76. In Sacramentis salutaribus necessitate cogente Deo indulgentiam suam largiente totum credentibus conferunt Divina compendia as legitimate upon the account of the necessity that compel'd it and the presumption there was of God's gracious acceptation thereof because of it By which means the lawfulness of any other Baptism than by an immersion will be found to lie in the necessity there may sometime be of another manner of Administration of it and we therefore only enquire whether the necessity of the party to be baptiz'd can justifie such an alteration and what is to be look'd upon as such a necessity And indeed though that Magnus to whom S. Cyprian directed the forementioned Letter seemed to question the lawfulness of such a Baptism and that Father as his manner is spake but modestly concerning it yet there is not otherwise any appearance of the Antient Churches disapproving the Baptism of the Clinicks because they were not loti but perfusi as S. Cyprian expresseth it For even he himself doth there intimate that they †Aut si aliquis existimat eos nibil consecutos eo quod aquâ salutari tantum perfusi sunt c. non decipiantur ut si incommoduâ— languoris evaserint convaluerint baptizentur Si autem baptizari non possunt qui jam Baptismo Ecclesiastico sanctificati sunt cur in fiâ—â— suâ Domini in dulgentiâ scandalizentur Cypr. ubi supra who liked not the Baptism of the Clinicks did not yet care to baptize them again He adds farther that they who had been so baptiz'd were known to have been delivered thereby from that unclean spirit which before possess'd them * Denique rebus ipsis experimur ut necessitate urgente in aegritudine baptizati gratiam consecuti careant immundo spiritu quo antea movebantur laudabiles ac probabiles in Ecclesiâ vivant plusque per dies singulos in augmentum coelestis gratiae per fidei Sacramentum proficiant Cypr. ibid. ,and after their recovery gave as good proof as any by their holy living of their being sanctified by that Baptism In fine that they who differ'd from him as to the rebaptization of Hereticks which was the sounder part of the Church in that particular did without any difference admit those who had been baptiz'd by Hereticks †Et tantus honor habeatur haereticis ut inde venientes non interrogentur utrumne loti sint an perfusi utrumne Clinici fint an Peripatetici Cypr. ibid. neither were scrupulous in enquiring whether they were wash'd or sprinkled Clinicks or Peripateticks Which passages alone are a sufficient proof that the generality of the Church look'd upon sprinkling as enough where there was any just necessity to constrain it But so to omit other proofs we may be satisfied even by that Canon (x) Cod. Eccl. Vniv can 57. cum not Just which was made against some of the foremention'd Clinicks The utmost that Canon pretended to do against them being the hindring them from being promoted to the Priesthood as that too not because of any unlawfulness in the manner of their Baptism but because there was sometime a presumption that that Baptism proceeded rather from necessity than choice or that they had as Tertullian (y) De Poenit. cap. 8. speaks deferr'd the receiving of it that they might in the mean time indulge to their sins as nothing doubting but their future Baptism would wipe off all There being therefore no doubt to be made so far as the judgment or practice of the Church can warrant us that necessity doth justifie a bare Aspersion in Baptism Enquire we for our farther confirmation in it what there was in the Scripture to induce them to it or establish us in the belief of it Which I conceive to be their understanding from thence (z) 1 Pet. 3.21 that though Baptism was the thing that sav'd yet it was not so much by its washing away the filth of the flesh as from that answer of a good Conscience which it did involve That though the external washing was also necessary in its kind and where it might be had in those circumstances also wherein it was instituted yet since God had declar'd * Matt. 12.7 That he would have mercy and not sacrifice there was reason enough to believe that he requir'd no farther a compliance in this particular than was consistent with the safety of Mens lives to afford especially when what was wanting in the application of the outward visible sign might be made up by the form of words wherewith it was administred and Men admonished thereby of those significations of Baptism which the visible solemnities thereof did not suggest For the several ends of Baptism being thus secur'd there was still the less reason to be scrupulous about the means or think God would be rigorous in exacting them But so they might be yet more assur'd as it appears St. Cyprian â€
acknowledgments of the wiser Heathen Enquiry next made from whence it had its beginning which is shewn to have been not from any evil Spirit or Daemon the pravity of matter or the evil habits the Soul contracted in a praeexistent state but from the pravity of our first Parents This last at large confirm'd out of the Doctrine of the Scripture and followed by some light reflections upon the means by which it is conveyed A more just account from the Scripture of its being truly and properly a sin partly from its having the title of a sin but more especially from its being represented as such upon the account of our Obligation to the contrary A consideration of those Objections which are commonly made against the Doctrine of Original Sin Which are shewn either not to be of that force whereof they are esteem'd or however not to be a sufficient bar to what the Scripture hath declar'd concerning it AN account being thus given of the outward visible Sign of Baptism Question What is the inward and spiritual Grace which is the first of those things I proposed to entreat of Reason would Answer A death unto Sin and a new birth unto Righteousness For being by nature born in Sin and the Children of wrath we are hereby made the Children of Grace as well as the method before laid down that I should consider the things signified by it Which on the part of God and Christ are an inward and Spiritual Grace as on the part of the baptized an Abrenunciation of their former sins and a resolution to believe and act as Christianity obligeth them to do But because both the one and the other of these suppose the baptized persons to have been before in a sinful Estate and our Catechism in particular to have been born in it and by that as well as by the sins they afterward contracted to be made the Children of wrath Therefore it will be but necessary for us to premise something concerning that sinful Estate as which Baptism both presupposeth and professeth to provide a remedy for Now as that sinful State whereof we speak is best known by the name of Original Sin and will therefore most commodiously be described by it So I will make it my business to enquire What that is and what appearance of the being of it from whence it had its beginning and by what means it is conveyed whether as it hath for the most part the name of a Sin so it be truly and properly such and what is to be said to the Objections that are made against it I. To begin with the first of these even what Original Sin is and which in the general may be defin'd to be such a Corruption of the nature of every Man that is naturally ingendred of the off-spring of Adam whereby it becomes averse from every thing that is good and inclin'd to every thing that is evil I call it a Corruption of nature to distinguish it from nature considered in it self and as it was in the first formation of it Partly because Nature being as such the work of God cannot be supposed to be corrupt And partly because the Scripture assures us that whatsoever it now is God made it upright * Eccl. 7.29 and so free from all corruptions whatsoever But so also do I entitle it the Corruption of the Nature of every Man that is naturally ingendred of the off-spring of Adam Partly because the Scripture where it entreats of it represents all Men as under the Contagion of it and partly to exempt our Lord and Saviour from it who was ingendred after another manner and whom the same Scripture assures to have been free †2 Cor. 5.21 from all sin yea to have been so * Luk. 1.35 from his Birth I call it lastly such a Corruption of humane Nature whereby it is averse from every thing that is good and inclin'd to every thing that is evil Which I do upon the account of the Scripture's representing it as a sinful (a) Psa 51.5 one and which as such will make those in whom it is averse from good as well as inclinable to evil yea averse from all that is good and inclinable to all evil Because good yea all good is opposite to such an estate and evil yea all evil connatural to it If they in whom that corruption of nature doth as yet abide be not always actually prevail'd upon to reject that good from which we have affirm'd them to be so averse or to pursue that evil to which we have affirm'd them to be inclinable it is not because they want any averseness for the one or inclination to the other but for some other collateral considerations Such as is for example the reputation or advantage that may accrue to them from the espousing of any thing that is good or the omission of any thing that is evil For all good and all evil being of one uniform nature because becoming good or evil by the conformity they bear to the divine Laws or by their deviation from them where there is an inclination to any thing that is good there must be an inclination to all that is of the same nature as on the other side where an averseness from any thing that is evil an averseness for all that which is alike a transgression of the Divine Laws But as therefore nothing can hinder us from representing natural corruption as making Men averse from all that is good and inclinable to every thing that is evil So neither can any thing oblige us to extend the force of it so far as to make it to determine them in all their actions and accordingly to carry them to an actual rejection of all that is good or a pursuance of all that is evil Partly because Men may and often do act contrary to their natural aversions or inclinations where there is hope of temporal advantage or fear of any temporal evil And partly because we do not only find few natural Men proceeding to the extremity of Impiety but find also great variety among them in the omission of good Actions or the commission of those that are evil Of which variety what account could be given when the Corruption of Nature is and must be equal because all Men were alike in and are alike descended from Adam were it not that even that Corruption leaves place for the performance of many good and the avoiding of many things that are evil For to ascribe that variety either wholly or principally to the different degrees of God's restraining Grace is not only to speak without all Authority that I know of but to take away all diversity between the evil demerits of natural Men and together therewith all different degrees of punishment yea to make the Corruption of Nature the only proper ground of punishment For as if there be nothing but God's restraining Grace to take off natural Men from falling into the
a relation to all our past sins so it relates in particular to Original Sin and consequently tends alike to the cancelling of its Obligation Witness not only the Churches applying this sign of it to Infants as that too as was before noted for the remission of sins but S. Paul's making that quickning (d) Ephes 2.1 c. which we have by Baptism to save us as well from that wrath which we were the Children of by Nature as from our own vain conversation and the punishment thereof For other sense than that as the generality of the Latins (e) Vid. Voss Pelag. Hist li. 2. part 1 Thes 2. did not put upon the Apostles words so neither is there indeed any necessity for or all things considered any probability of Partly because the Apostle might intend to aggravate the sinfulness of Men's former estate from their natural as well as contracted pollutions even as David aggravated his (f) Psal 51.5 where he deplores his Adultery and Murther and partly because there is sufficient evidence from other Texts of Men's being sinful by their birth as well as practice and which as S. Paul's Children of wrath by Nature is more strictly agreeable to so is therefore more reasonable to be interpreted of And I have insisted so much the longer both upon this particular and the Text I have made use of to confirm it because as Original Sin is one main ground of Baptism and accordingly in this very Catechism of ours represented by our Church as such so she may seem to make use of that very Text to evidence the being of Original Sin and the efficacy of Baptism toward the removing of it Her words being that as we are by nature born in sin and the Children of wrath so we are by Baptism made the Children of Grace From the Grace of forgiveness of sin pass we to that which tends to free us from its pollution entitled by our Church a death unto it A grace which as the corruption of our Nature makes necessary to be had so cannot in the least be doubted to be signified by the outward sign of Baptism It being not only the affirmation of S. Paul that all true Christians are dead (g) Rom. 6.2 to sin but that they are buried by Baptism (h) Rom. 4 into it that they are by that means planted together into the likeness (i) Rom. 5 of Christ's death and that their Old Man even the Body of sin is crucified (k) Rom. 6. with Christ in it For as that and other such like Texts (l) Col. 2.12 of Scripture are a sufficient proof of Baptism's having a relation to our death unto sin as well as unto the death of Christ So they prove in like manner that it had the relation of a sign unto it and consequently make the former death to be one of the Graces signified by it Because not only describing the Rite of Baptism under the notion of a death and Burial which it cannot be said to be but as it is an image of one but representing it as a planting of the Baptized person into the likeness of that death of Christ which is the exemplar of the other For what is this but to say that it was intended as a sign or representation of them both and both the one and the other therefore to be look'd upon as signified by it The same is to be said upon the account of those Texts of Scripture which represent the Water of Baptism as washing (m) Acts 22.16 away the sins of Men or if that expression may not be thought to be full enough because referring also to the forgiveness of them as sanctifying and cleansing (n) Eph. 5.26 27. the Church to the end it may be holy and without blemish For as that shews the Water of Baptism to have a relation to that grace which tends to free the Church from sinful blemishes so it shews in like manner that it was intended as a sign of it and of that inward cleansing which belongs to it There being not otherwise any reason why the freeing of the Church from sin by means of the Baptismal water should have the name of cleansing but upon the account of the analogy there is between the natural property thereof and the property of that Grace to which it relates One only Grace remains of those which tend more immediately to our spiritual welfare even that which our Catechism entitles a new birth unto righteousness Concerning which I shall again shew because that will be enough to prove that it is a Grace signified by it that the Water of Baptism hath a relation to it and then that it hath the relation of a sign I alledge for the former of these S. Paul's entitling it the laver of regeneration (o) Tit. 3.5 as our Saviour's affirming (p) Joh. 3.5 before him that we are born again of that as well as of the Spirit For the latter what hath been before shewn in the general concerning its having been intended as a sign of the things to which it relates For if the Water of Baptism were intended as a sign of those things to which it relates it must consequently have bin intended as a sign of our new birth because by the former Texts as manifestly relating to it But so we shall be yet more fully perswaded if it carry in it a representation of that new birth to which it doth relate Which that it doth will need no other proof than its being an apt representation of that spiritual purity which the Soul puts on at its first conversion and wherein indeed its new birth (q) Eph. 4.24 consists For so it is in part by that cleansing quality which is natural to it and which induceth a purity in those bodies to which it is applied But especially by the use that was formerly made of it toward the washing of new-born Infants from those impurities which they contracted from the Womb This last serving to set forth the first beginnings of our spiritual purity as well as the former doth that purity it self And I shall only add that as a resurrection from the Dead is also a kind of new Birth and accordingly so represented by the Scriptures themselves witness their entituling our Saviour upon the account of his Resurrection the first-begotten (r) Col. 1.18 from the dead yea making that Resurrection of his to be a completion (Å¿) Acts 13.33 of that signal prediction of God (t) Psal 2.7 Thou art my Son this day have I begotten thee So the same Scriptures do not only represent our new birth unto Righteousness under the notion of a Resurrection but sufficiently intimate that whether Birth or Resurrection to be a Grace signified by it Because not only admonishing us to look upon our selves as a live unto God by Baptism (u) Rom. 6.11 as well as dead unto sin in it but as risen (w)
well as either For beside that both the one and the other might have been declar'd by themselves as well as in the tenour wherein they are now exhibited Had it not been a thing otherwise certain that remission of sins was an effect of Baptism to have subjoyn'd it to Baptism as it is now would have been a means to render it uncertain and consequently all the hopes of a Christian together with it Again if there had been any the least doubt in the Church concerning this relation of Baptism I mean as a means to convey remission of sins to the Baptized party How could she have made use of the simple Baptism (a) Voss Hist Pelag. li. 2. Part 2. Antithes 4. of Infants to establish against the Pelagians the being of that Original sin which they call'd in question For that Argument of hers proceeding upon the supposition of remission of sins by Baptism as that again upon the supposition of something to be remitted in the party baptized which in Infants could be no other than that Original Sin which she asserted If Baptism had not been certainly intended for the remission of sins that argument of hers had been of no force yea rather weakned than any way strengthened that Original Sin which she maintain'd Especially when it was a like certain and accordingly reply'd by the Pelagians (b) Voss ibid. Thes 4. that Baptism had other uses and for which it might be suppos'd to have been conferr'd upon Infants though they had nothing at all of sinful in them III. But beside the suffrage of the Church of God which both publish'd this Doctrine in her Creed and argued others from it It is farther to be observ'd that those who were none of the soundest members of it nor indeed as yet perfect ones confirm'd it by their opinions and practices as they also did in some measure who yet separated from it in this affair Witness for the former their deferring their Baptism to their death beds Whether as the Fathers (c) Tertal de Poenitent c. 8. sometime charg'd them that they might sin so much the more securely in the mean time or as I rather think for the most part because they were not well assur'd of the like efficacious means for the forgiveness of them For which soever of these two were the occasion of that delay manifest it is even from thence that they had a high opinion of the forgiveness of sin by Baptism but much more from the hazard they ran of going out of the World without it and the contrariety of that their delay to the practice of the first Christians (d) Acts 2.41 as well as to the sentiments (e) Cod. Eccl. Vniv can 57. of their own times concerning it It being not to be thought that Men of ordinary prudence would run upon so great an irregularity as well as danger unless they also believ'd that if they hapned to obtain Baptism they should obtain together with it so plentiful a forgiveness as would make ample amends for the other And though we cannot so reasonably expect the like evidence from Hereticks and much less from those whose business was in a great measure to depretiate the value of Baptism as it is certain the Pelagians was Yet as even they as was before (f) Expl. of Bapt. Part 4. observ'd allow'd the Baptizing of Infants into the same rule of Faith with those of riper years and consequently into remission of sins So they denyed not as to Men of riper years (g) Voss Hist Pelag. li. 2. Part. 2. Thes 4. that Baptism was efficacious toward it and that as they were baptiz'd into the belief of remission of sins so they receiv'd that remission by it IV. In fine so notorious as well as prevalent was the Doctrine of forgiveness of sin by Baptism that the adversaries of the Church and of Christianity took occasion from thence to calumniate them for it and made that Doctrine of theirs one of their greatest crimes Of which to omit others we have a remarkable proof in Julian (h) Orat. cui tit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 53. who makes Constantius or rather Christianity in him thus to bespeak the World. Whosoever is a corrupter of Women or a Murtherer or impure or abominable let him come with confidence For having wash'd him with this water I will make him presently clean And though he be afterward guilty of the like crimes yet I will take care to cleanse him from them if he will but smite his breast and knock his head The former part whereof is a manifest allusion to Baptism and its effects the latter to the penitential discipline of the Church And it ought the rather to be taken notice of because as it bears witness to that forgiveness of sin by Baptism which hath been hitherto our design to advance so it will contribute in part toward the proving what comes next in order even That the outward visible sign of Baptism hath that relation whereof we speak to the forgiveness of all sins whatsoever and particularly of Original Sin There being little doubt as to the former of these if as Christianity is there made to speak adultery and murther were wash'd away by the waters of it But so that Christianity it self taught as well as was affirmed by this its adversary to do is not only evident from what hath been elsewhere said (i) Expl. of the Creed Art. The forgievness of sins concerning its tendering forgiveness of sins indefinitely and particularly in the laver of Baptism but from the quality of those criminals whom it invited to forgiveness by it For thus we find it to have done those Jews (k) Acts 2.38 whom it before charg'd (l) Acts 23. with the murther of our Lord and him in particular (m) Acts 22.16 who elsewhere (n) 1 Tim. 1.13 confesseth himself to have been a blasphemer a persecuter and injurious yea was intent upon that execrable employment at the time he was first invited to forgiveness But therefore as I cannot either conceive or allow of any other abatement in this forgiveness than that which is to be made upon account of the sin against the Holy Ghost and which what it is hath been elsewhere (o) Expl. of the Creed Art. The forgiveness c. declar'd So I shall need only to take notice of the reference it hath to that Original Sin which is the unhappy parent of all the rest Not that there can be any great doubt as to the pardon of that where it appears that the most heinous actual sins are pardoned but because Baptism hath been thought by our Church (p) See the Office of Bapt. and the Catechism to have a more peculiar reference to it and because if it can be prov'd to have such a reference to its forgiveness it will be of signal use to shew the necessity of baptizing Infants in whom that sin doth alike predominate
some of the most eminent among them and which whosoever shall seriously consider will wonder how it should come to fall back to a naked and ineffectual sign For Justin Martyr (r) Apolog. 2. p. 93 94. speaking concerning those who had prepar'd themselves for Baptism affirms them to be brought by the brethren to a place where water is and there to be regenerated after that way of regeneration wherewith they themselves were Which what it was and of how great force he afterwards shews by affirming them thereupon to be wash'd in the name of the Father Son and Holy Ghost as that too conformably to what our Saviour spake concerning the necessity of men's being born again To what the Prophet Isaiah meant when he said Wash you make you clean put away wickednesses from your souls And in fine to procure their deliverance from that whether natural or habitual corruptions they were under the power of For these things shew plainly enough that as he spake of the Baptismal regeneration so he spake of it too as a thing which procur'd as well as figur'd the internal regeneration of them To the same purpose doth Tertullian discourse and particularly in his Tract de Baptismo Witness his calling it in the very beginning thereof that happy Sacrament of our water wherewith being wash'd from the faults of our present blindness we are freed into eternal life His affirming presently after that we the lesser fishes according to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or greater one Jesus Christ are born in the water neither can continue safe unless we abide in it That we ought not to wonder if the waters of Baptism give life when that Element was the first that brought forth any living creature That as the Spirit of God moved at the beginning upon the face of waters so the same spirit of God after the invocation of his name doth descend from Heaven upon those of Baptism and having sanctified them from himself gives them a power of sanctifying others For these and the like passages shew as plainly that that Authour look'd upon the outward sign of Baptism as contributing in its place to the production of our new birth or sanctification as well as to the representation of it But of all the Antient Fathers that have entreated of this affair or indeed of that Sacrament which we are now upon the consideration of there is no one who hath spoken more or more to the purpose than S. Cyprian or whose words therefore will be more fit to consider Only that I may not multiply testimonies without necessity I will content my self with one single one but which indeed for the fulness thereof will serve instead of many and be moreover as clear a testimony of our dying unto sin by Baptism as of our regeneration by it For when saith he (ſ) Epist ad Donat. I lay in darkness and under the obscurity of the Night When uncertain and doubtful I floated on the Sea of this tossing World ignorant of my own life and as great a stranger to truth I thought it exceeding difficult as the manners of Men then were that any one should be born again as the divine mercy had promis'd and that being animated to a new life by the laver of salutary water he should put off that which he was before and whilst the frame of his body continu'd the same become a new Man in his heart and mind For how said I is it possible that that should be suddenly put off which either being natural is now grown hard by the natural situation of the matter or contracted by a long custom hath been improv'd by old Age c. To these and the like purposes I often discours'd with my self For as I was at that time entangled with many errours of my former life which I did not then think it was possible for me to put off So I willingly gave obedience to those vices that stuck to me and through a despair of better things I favour'd my evils as though they had been my proper and domestick ones But after that through the assistance of this generating water the blemishes of my former life were wash'd off and my mind thus purged had a light from above poured into it After that the second birth had chang'd me into a new Man through the force of that spirit or breath which I suck'd in from above Then those things which were before doubtful became exceeding certain and manifest things which were before shut were then laid open and dark things made light Then that which before seemed difficult appear'd to help rather than hinder and that which sometime was thought impossible as possible to be done So that it was not difficult to discern that that was earthly which being carnally born did before live obnoxious to faults and that that began to be God's which the Holy Ghost now animated You your self verily know and will as readily acknowledge with me what was either taken from or bestow'd upon us by that death of crimes and life of vertues Which as it is an illustrious testimony of the force of Baptism in this particular and with what reason we have affirm'd it to be a means of procuring the former death and birth So I have the more willingly taken notice of it because it comes so near even in its expression to what our Catechism hath represented as the inward and spiritual Grace thereof There being no great difference between a death of crimes and life of vertues which is the expression of that Father and a death unto sin and a new birth unto righteousness which is the other's And I shall only add that as the Doctrine of the Church must therefore be thought to bear sufficient testimony to Baptism's being a means of our regeneration So its practice is in this particular answerable to its Doctrine and though in another way proclaims the same thing Witness what hath been elsewhere observ'd concerning its giving Milk and Hony (t) See Part 3. to the new Baptized person as to an Infant new-born its requiring him presently after Baptism to say (u) Expl. of the Lord's Prayer in the words Out Father Our Father c. as a testimony of his Son-ship by it And in fine its making use of the word regenerated to signifie Baptized As is evident for the Greek Writers from what was but now quoted out of Justin Martyr De vitâ B. Martini c. 1. Necdum tamen regeneratus in Christo agebat quendam bonis operibus Baptismatis candidatum and from Sulpitius Severus among the Latins Which things put together make it yet more clear that whatever it may be now accounted yet the Church of God ever look'd upon the Sacrament of Baptism as a mean of our internal regeneration And indeed as it is hard to believe that it ought to be otherwise esteem'd considering what hath been alledg'd either from Scripture or the declarations of the Church So it