full nature of a Sacrament which serveth not only to represent but instrumentally to convey Christ and all his benefits So that well may the Church determine that verely and indeed Christ is present and consequently verely and indeed taken yet after an heavenly manner and received of the faithfull in the Sacrament Verily tho not carnally Really tho not corporally but spiritually in in the Sacrament that is in the exercise of that sacred action not otherwise Provided also that we understand this efficacy of the Sacraments to have place in them only qui sibi non ponunt obicem as the School speaketh which do not barr themselvs or to speak more plainly in the phrase of the Church only in the faithfull But of this herafter viz. cap. 11. CHAP. VII The speciall End of either Sacrament THE speciall end of Baptism is to communicate unto us the blood of Christ for washing the soul from the guilt of sinn and consequently our Admission into the Covenant of Grace The speciall end of the Lords Supper to communicate the body and blood of Christ for feeding and nourishing the soul unto eternall life and consequently our Confirmation in grace and holiness Hence we have the ground of that choice of Elements which our blessed Saviour made viz. not meerly the analogy which is betwixt the sign and the signified but also the excellency and exquisitness of that analogy and proportion In Baptism water is used and none other liquor because none other so proper for washing none other doth wash so clean as doth water and therfore none other so fit to signifie the blood of Christ which cleanseth the soul from all sinn In the Lords Supper bread and wine is used to represent the body and blood of Christ and see I pray you the excellent proportion that is betwixt them specially in the effects bread and wine nourish the body nothing better the body and blood of Christ nourish the soul nothing better yea nothing else So also in the manner of their preparation The bread is made a food for the body of many grains of corn bruised and baked the wine of Grapes trodden and pressed So the Body and blood of Christ became our spirituall food by being bruised and broken upon the Crosse Add this bread and wine do no good nay much harm except the stomack be prepared to digest them nor doth this spirituall food profit the soul nay it doth much hurt to the soul except the soul be worthily prepared BAPTISM is the Sacrament of our Admission nor is there any other ceremony or rite of admitting any into the Covenant of grace but only by Baptism The Church of Israel was admitted by Circumcision But since the time of Christ which we call the time of the new Testament all that will be admitted must be baptised hence that of our Saviour to Nicodemus Except a man be born of water and the spirit c. that is except by submitting himself to Baptism he do receiv the Spirit he cannot enter into the Kingdome of heaven for which cause when he sent forth his Apostles he gave them charge to joyn Baptism with their teaching Goe teach and baptise Matt. 28. The Persons that have right of admission are as of old Beleevers and their children The Ceremony of Admission is altered but still as the Covenant is the same so the parties are the same beleevers and their children this is plain Act. 2.39 You and your children By beleevers we understand such as are converted to the faith Converts and Proselites these have right of Admission because faith is the condition of the new Covenant Mar. 16.16 and Iohn 3.16 You will happily say to me that if they beleev they are already in the Covenant partakers of it by faith and therfore need no further admission yes they are not compleatly within the Covenant till baptised Faith giveth them title and interest but the Sacrament admission Add this that it is one part of their faith to beleev the necessity of the Sacrament as a means to give them full possession of Christ And this doth cause them to seek for it in the Sacrament Children of Beleevers also have a right of Admission becaus they are part of their Parents and heirs of the promise due to their Fathers The faith of the parent intitleth the child unto the Covenant so much the more unjustly do the Anabaptists deal with beleevers and their children in shutting Infants out from Baptism thus questioning that ancient and long approved custome of the Church in all ages ever since Christ and his Apostles Traditions Apostolicall are authenticall and not to be refused because not written if found to be Apostolicall Apostolicall customs mentioned in the Scripture have a more unquestioned certainty than traditions but not greater authority Neither is this to set up Tradition as do the Papists to the prejudice of the Scripture because we admit none as Apostolicall which either are contrarie to the customes mentioned in the Scripture or which may not be confirmed as reasonable from the Scripture And such is the custome of baptising Infants which thus we confirm against the fore-mentioned Sectaries The infants of Christians are as capable of present Incorporation into Christ and Admission into the Covenant of grace as were the Infants of the Jews and if so which we prov out of Cor. 7.14 who shall barr them whom God hath not barred If not then hath not grace abounded in the new Testament but is rather shortned in comparison of the old as being restrained only to the Parent wheras before Infants also were comprehended and admitted The strength of this argument will appear more fully by taking away the cavills which they make against it Object 1. That text of Cor. 7.14 sheweth indeed that children are holy but how As the wife not otherwise viz. as she is sanctified to the use of her husband so the children to the use of their Parents Thus they but they falsifie the text for the text saith not of the children as it doth of the wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sanctified but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy which is more emphaticall neither doth the text speaking of the wife say she is sanctified to the husband but in or by the husband Nor is the text to be understood of the legitimation but of the sanctification of the bedd namely of federall sanctification or the holiness of the Covenant for it appeareth that the pretence of them that repudiated their wives was a fear lest the infidelity of the wife should deprive the husband of the covenant of grace which he had imbraced Saint Paul denyeth this and sheweth that rather the faith of the Beleevers should so farr prevail as to draw the other after a sort within the Covenant his reason is because the children of such are holy that is heirs of the Covenant Now I pray you mark well
suppose that one of the Corinthians should have been so wilfull as to deny this medium this argument of Saint Paul what is there to confirm the argument and to convince the gainsayer but only the practice of Infants-baptism this must of necessity be here presupposed else doth the Argument fall to the ground and overthrow it self 2. Object Circumcision was but a seal of the old Covenant even the law which was made to Abraham and to his children after the flesh this fleshie covenant had a seal in the flesh viz. Circumsion but what is this to the covenant of Grace touching life and salvation which is made only with beleevers thus the Anabaptist to the end he may elude the argument drawn from the Circumcision of Infants and wheras the text of Saint Paul doth directly cross this his base esteem of circumcision honouring it with that worthy title A seal of the righteousness of faith The Anabaptist expoundeth it thus A seal of his faith not in the Messiah but in that promise That he should be the father of the faithfull Wherin he bewrayeth a twofold ignorance First in disjoyning these two viz. his faith in the Messiah and his faith in the promise which are subordinate For in Gen. 12.1.4 divers promises are made to Abraham to wit of the land of Canaan of a numerous off-spring of the Messiah in whom all nations should be blessed these doth Saint Paul in Rom. 4.13 joyn in one and calleth it the promise that he should be the heir of the world Of these three the first and second only are mentioned Gen. 15. but questionless the third included and ratified by a formall Covenant to Abraham who beleeved and was thereupon justified Afterward in Gen. 17. the second alone mentioned but questionless the other included and all ratified by the Sacrament of Circumcision which was to him the seal of the righteousness of faith which Abraham had before he was circumcised That all are included in both places tho not all mentioned may yet further appear by this that in Gen. 22. when God would lastly manifest how his covenants and seals had built up Abraham in faith by that sore triall they are again all three repeated his faith accepted and commended This did not or would not the Anabaptist receiv but disjoyneth those which should be conjoyned as being all apprehended by the same faith Another part of his ignorance is the misinterpretation of that phrase The righteousness of faith A phrase twice used in that fourth chapter equivalent to and therfore to be expounded by that phrase The righteousness which is by faith and that also the righteousness of God Rom. 10.3 Both which are joyned in one Rom. 3.22 The righteousness of God which is by faith which betokeneth not the Essentiall righteousness of God but the benefit of justification or imputed righteousness which he bestoweth on beleevers for their justification This benefit God having bestowed upon Abraham did seal it up to him afterward by circumcision which is therfore called not the seal of his faith as the Anabaptist speaketh full ignorantly but the seal of the righteousness that is of justification which commeth by faith and not by works We conclude therfore that infants of beleevers may be lawfully baptised that by Baptism they may be admitted into the covenant of grace Nay inasmuch as Baptism is the Sacrament of admission and no time fitter to incorporate the buds of Christians into Christ than while they are buds that so betimes grace may prevent the growth of naturall corruption Infancy is the fittest time for Baptism nay the only time in the successive ages of the Church So far is God from barring infants from Baptism that he may rather seem to have allotted them to it and it to them We conclude also touching Baptism that it doth not only admit the baptised into the roll of Christians this indeed is done in Baptism wherupon there is a necessity of witnesses and a conveniencie of publike administration but this is not all it is also an admission into the Covenant of grace here is the ground of Assurance that they are indeed within the Covenant and to be dealt withall by the ministerie as men in covenant with God The LORDS SUPPER is the Sacrament of our preservation and confirmation in the covenant of grace Not enough that men be born living and lively except a care be had of their preservation so in the case of spirituall life not enough that we be admitted into the covenant of grace except we be confirmed in grace we may lose our former hopes of future glorie to begin in the spirit doth not profit them who end in the flesh For which cause as the Scripture is full of exhortations to constancy and perseverance to make our calling and election sure So hath God ordained also a Sacrament for our preservation and certain confirmation in grace and holiness This is to us the tree of life and immortality here is provided for us that bread of life of which who so eateth shall live for ever here is that true Nectar and Ambrosia which doth continually renew the youth and the strength of the spirit of grace within us But of this more when we come to the benefits Now let this only be added That this Sacrament being ordained for this end it will hence follow that all those are to be barred from this Sacrament which without breach of charity may be thought as yet not admitted into the covenant of grace Such I count all persons unbaptized these must be sent first to the Laver of Regeneration before they be admitted to this Sacrament of confirmation In vain is food sought where there is no life This also must be thought upon by them that address themselves to this Sacrament This Sacrament was ordained to this end Do I propound the same end to my self in my partaking if not what good can I expect thence Should I propound to my self another end than that which God hath propounded Is then mine end to gain my confirmation in the state of Grace Doth not preservation presuppose admission and initiation How doth it appear to me further than by Register that I have been incorporated into Christ What fruits of my Baptism do I find and feel in my self Were I unbaptised in the flesh the Church would barr me shall I not barr my self till I find and feel my soul baptised with the blood of Christ Such meditations as these would help to dispose the soul and fit it for the Sacrament and for the benefits This is the next thing that we are to speak of CHAP. VIII The Benefits of Baptism THe Church in the book of Articles doth thus explain her self touching this particular That by Baptism as by an instrument the promises of Remission and of our Adoption to be the sonns of God by the holy Ghost are visibly sealed faith is confirmed and grace increased In the second
a spirituall strengthning and refreshing of the soul to cure those spirituall diseases to which the soul is subject These diseases are spirituall weakness and weariness faintings and defectiveness Apostacie and declination That this is so not only the frequent admonitions and exhortations in sacred Scripture do pre-suppose but also is confirmed by reason and evidenced by too wofull experience Reason to confirm this may be drawn from the nature of grace it self which is no part of the soul nor any faculty in the soul but only a quality dwelling in the soul as light in the Ayr heat in the water or rather as sap in the branches for as they dry up and wither if either the union of them to the root be cut off or the passage of the sap be hindred and interrupted so is it here that is except there be a conscionable use and attendance upon the word and Sacraments we cannot expect that grace should live The seed of the New-birth is termed incorruptible by S. Peter because by using the means appointed it is preserved from decay Not so is it in the naturall birth no use of means no food nor physick can preserv the liveliness of that beyond an appointed time Nay even the preparation of a Remedy is the supposition of a malady As therefore the ordination of Baptism to incorporate us first into Christ doth prov that by nature we are wild Olives so the ordination of this Sacrament to continue this Union and from this Union continued to convey spirituall strength and refreshing doth sufficiently prov what would become of us after we are in the state of grace if God should leav man to himself Behold then the goodness of our God who knowing our malady hath provided a Remedy this Remedy is to partake of the holy Sacrament of Christs most blessed body and blood for which cause our duty is to frequent the same both to prevent but especially to repaire the decays of grace in the soul so then dost thou keep thy standing in grace hast thou as yet not failed nor faultred yet be not high-minded but fear the worst thou knowst not what tentations may encounter thee nor how much strength thou shalt need Go therefore to the Sacrament that thy soul may be strengthned thy strength increased prevent a mischief But now hast thou failed stumbled fallen oh then make haste to this blessed Ordinance that thou mayst be refreshed and recovered See then how much they are Enemies to their own souls who suffer themselvs to be hindred and kept away from this blessed Ordinance whether it be through covetousness or consciousness While men covet revenge or as they use to speak while they desire to right themselves by following the Law they lose the benefit of Receiving not that they must needs forbear but Sathan doth so disturb the passion in them while they prosecute the Law that they cannot settle their thoughts to so holy a work Consciousness also keeps many back from the Sacrament when sinn hath gotten into the soul and guilt hath crept into the conscience we dare not present our selvs before God but like our father Adam do hide our selvs and prov the greatest enemies to our own souls To shut up this point see how each Sacrament doth work as a convenient means to produce that end for which they were ordained Baptism is appointed to admit us into the Covenant of grace to give us our first title and interest in Christ and in it we have wrought in us Remission and Renovation a death unto sinn and a new birth unto Righteousness The Lords Supper doth strengthen and refresh our souls and therefore fitly appointed and designed to this end to be the Sacrament of our Confirmation By Baptism as we heard the soul was regenerate and made partaker of the seeds of grace These seeds being watered and as it were hatched up by the Ministry of the word are strengthned ripened and confirmed by the Sacrament of the Lords Supper and now is the faithfull soul confirmed in the state of grace and certain expectation of eternall Salvation For the close of all that hath been said touching the efficacy of the Sacraments peruse those few lines which our Church hath set down in the first part of that Homily which intreateth of the worthy receiving and reverend esteeming of the Sacrament of the body and blood of Christ. The words are these We need not to think that such exact knowledg is required of every man that he be able to discuss all high points of the doctrin thereof But this much we must be sure to hold that in the Supper of the Lord there is no vain ceremony no bare sign no untrue figure of a thing absent But as the Scripture saith the Table of the Lord the bread and cup of the Lord the memory of Christ the annuntiation of his death yea the Communion of the body and blood of the Lord in a marvelous incorporation which by the operation of the holy Ghost the very bond of our Conjunction with Christ is through faith wrought in the souls of the faithfull wherby not only their souls live to eternall life but they surely trust to winn their bodies a Resurrection to immortality The true understanding of this fruition and union which is betwixt the body and the head betwixt the true beleevers and Christ the Ancient Catholick Fathers both perceiving themselvs and commending to their people were not afraid to call this Supper some of them the salv of immortality and sovereign Preservative against death Others a Deificall Communion Others the sweet dainties of our Saviour the pledg of eternall health the defence of faith the hope of Resurrection Others the food of immortality the healthfull grace and the Conservatory to everlasting life All which sayings both of the holy Scriptures and godly men truly attributed to this celestiall banquet and feast if we often call to mind oh how would they inflame our hearts to desire the participation of these mysteries and oftentimes to covet after this bread continually to thirst for this food CHAP. X. Corollaries drawn from the Premisses FRom the observation of the particular and speciall ends of either Sacrament may the reason be givē why Baptism is administred and received but once the Lords Supper oftentimes The ground of which practice binding us to obedience under correction I speak it I take to be not any direct text of Scripture either commanding the one or prohibiting the other but the tradition of the ancient Church received and approved by the constitution of the present Church Neither is this therfore in the liberty of the Church to alter both because the Antiquity and Universality of it doth prov it to be Apostolicall and also because the originall of this custome may in a certain sence be said to be Divine This originall is the analogie and proportion which holdeth between the Sacraments of the old Testament and the
new they had two so had we one for admission the other for preservation so have we circumcision was for infants so is Baptism the Pass-over and Lords Supper for men grown circumcision once administred the Pass-over often and so Baptism once and the Lords Supper often add to this that the same reason holds in the Sacraments of either Testament for the frequencie of administration for why Circumcision but once and the Pass-over often but because one birth-day is enough not one day of feeding so here once baptised because it sufficeth to be once admitted into the Covenant of grace but often do we receiv the Lords Supper becaus we do often merit expulsion and so need a frequent confirmation Baptism doth seal to us the remission of originall guilt which is but once contracted and so once remitted The Lords Supper doth seal to us the remission of actuall transgressions which being often committed must be repented and so often remitted Baptism is the Sacrament of our Regeneration when the seed of grace is conferred upon our souls this needeth to be done but once The Lords Supper is the Sacrament of our confirmation whence those seeds of grace are to receiv increas of growth by the dews of heaven and this is necessary to be done more than once often therfore do we come to the Sacrament of the Lords Supper Now if any demand how often we ought to approach to the Lords Table it must be answered the Church hath power to stint the smallest number but only mans conscience can direct him in the multiplication of that number Fewer times than thrice a year may no good Christian in the Church of England receiv the Lords Supper because it is so ordained by the Church but how oftner is left to the direction of his own conscience and the advice of his spirituall Physitian So much the more to blame are they that neither by the Law of the Church nor by the necessity of their own souls are perswaded to frequent the Table of the Lord but rest themselvs within the customary compasse of once a year It may be objected that once a year was as much as Israel did eat the Pass-over nor would God doubtless have neglected to command expressly the more frequent receiving of it were it necessary But for answer herunto what authority have we to inquire or to assign a reason why God did not command this or that His Laws and Ordinances are to us a light of direction not his Omissions God appointed to the Church of Israel no Sacrament for the spirituall incorporation of femals no more publike and generall fasting dayes but one in the year no Ember-weeks at all that is no time of solemn fasting and prayer before the Ordination of their Priests doth it therfore follow that we must have none or shall we say that such things are not needfull ought not we in the new Testament having received greater grace than they super-abound and goe beyond them in the practise of Piety Apply it thus to the objection passing by the reasons of policie which might be assigned why the Pass-over was celebrated but once a year let us say that inasmuch as it is plain that the Sacrament is the Ordinance of God for the preservation of us in the state of grace and the way to strengthen and refresh our souls wherof we have continuall and daily need therfore it is a point of Christian wisdome to be as frequent in the receiving as possibly we can the oftner the better As on the other side since Baptism is administred but once in the life time a point so firmly beleeved and acknowledged by all that even the Anabaptists whom we tax for re-baptising those whom our Church hath baptised since that learned Beza and others after him have wrung from them that Text of Act. 19.4.6 will rather deny our Baptism to be a Sacrament than grant a necessity of rebaptising Since I say Baptism is done but once how much doth it concern them who are imployed in that sacred service to see that all things be done according to the rules of the holy Spirits direction Lest what is not then done peradventure hereafter be never done at all and so the guilt of this carelesness press the soul down to hell What is required of the Receiver is handled in the next chapter In the Minister honesty is commended but authority is required Some question there is touching his intention that is whether the action be not Sacramentall except the Minister intend it so to be Doubtlesse in this as in Prayer and Preaching his roving thoughts and distempered passions may defile them to himself and not make them ineffectuall to others A second Corollary deducible from the former premisses is the Necessity of the Sacraments concerning which the Doctrin of the Church is that the two legitimate and true born Sacraments are generally necessary to salvation This is plain out of the first question answered touching the number of the Sacraments How many Sacraments hath Christ ordained in his Church Two only as generally necessary to salvation which words as they do intimate at least do seem to intimate a superduality of Sacraments in some certain sence see this explained at full in the Book of Homilies so do they fully deliver the Doctrin of the Church touching the necessity of the Sacraments viz. that as I said they are generally necessary to salvation this all grant but all agree not in the manner of their necessity explicate it thus First they are necessary ex praecepto as being appointed and commanded by God the author of them Secondly because this is not enough we say that they are necessary ex naturâ rei even in respect of that nature which God hath put upon them being appointed as means and instruments to transferre and convey that grace without which no salvation and indeed this kind of necessity is the ground of the other for therfore are they commanded to be used because they are ordained to be as means wherby we receiv grace Thirdly add this also that they are necessary as means without which that grace is not ordinarily conferred Thus understand those texts of Scripture which are alleadged for this purpose viz. Except a man be born of water and of the spirit he cannot enter into the Kingdome of God And except yee eat the flesh of the Sonn of man and drink his blood you have no life in you Thus may we understand that phrase of the Catechism generally necessary that is commonly and in ordinary So that if the Spirit who being an Omnipotent Agent is not tyed to any means being a spirituall Agent is not tyed to externall means if he I say do convey grace to any without the use of the Sacraments this is to be accounted extraordinary Hitherto referr the cases of un-avoidable extremity in which doubtless the spirit worketh without these means But generally and in ordinary
is that we are conformable to him in mortification Now to be baptised into the Communion of Christs death what is it else but by Baptism to be partaker of his death and consequently discharged from the Dominion of sin So the Doctrin Doct. Christians howsoever before their Baptism they be servants of sin yet by Baptism they are freed from the service and dominion therof The uses of this Doctrin are three-fold First for instruction shewing the efficacy of Baptism touching which two cautions 1. That the efficacy of the Sacrament is but instrumentall 2. That it pre-supposeth a right Qualification in the Receiver Secondly For consolation to Parents in respect of their children dying in infancy Quest. Whether all infants be regenerate in Baptism An Answer set down in two conclusions An objection taken from the usuall phrase of Preachers in pressing the duty of attendance upon the means of grace The answer to it Thirdly for exhortation And this directed First to Parents To watch carefully over their children that they be not re-enslaved To acquaint them with this benefit to call upon them c. Secondly To all Christians In generall to walk as Free-men In speciall to hinder the reign of sinn in themselves Object I fain would do so but am not able Sol. Christians have helps to subdue the power of sinn sc. An interest First In the blood of Christ streaming in the Sacraments Secondly In the Communion of Saints the Churches Prayers A Caveat That if Christians desire this benefit they must not forfeit their interest by running into tentation Hitherto the copy of the Sermon These two little books not much unlike to the poore widows two mites have I cast into the Treasury of the Church I pray God they may be no less accepted with God and all good men that so the succesfulness of these my poore endevours may encourage me to go on cheerfully in the work of my Ministery and to bestow some bigger volumn upon the Library of this Church and Nation I know we are not born for our selvs alone not for this present age alone I should choose rather to be too busie in this kind and to over-do rather than to be wanting to my place and people I cannot hope to live at least not here wher I am til I see the harvest of my seeds time the fruits of my labour here bestowed We of the Ministery commonly our greatest comfort is in the happy growth of grace in those whom at our first entrance we find to be of tender years Nor do I doubt but that amongst these there will be found some that hereafter will rejoyce in the remembrance of those holy truths which they have heard received and gathered up in their attendance upon my poore labours and they will say this and this did I then heare and learn and tho for the present I felt no great sweetness in it yet do I now taste it and know it to the holy truth of God In particular this Doctrin of the Sacraments and their efficacy which seemed so strange and uncouth in the ears of divers of the elder Audience will by the younger sort be received now and hereafter remembred with happy congratulation Now then for their sakes that they may keep fresh in memory what they have heard that they may recall to mind what perhaps hath slipt and is forgotten have I sent abroad these and if God say amen I shall send abroad some other of my notes For their sakes I say that they may have wherwithall to perswade others what themselvs do know viz. That those things to use the phrase of the Disciples to Saint Paul in a case not much unlike that those things wherof divers have been informed concerning me are nothing but that I also walk orderly and keep the Law The law I mean of holy teaching and edification not wasting the time in curious and needless speculations but endevouring pro posse meo both plainly to explicate and profitably to apply what the text of Holy Writ hath led me to In the prosecuting of which if I have proceeded otherwise as some say than others have done before me let the indifferent Reader do that which those Hearers should have done sc. try and examine which of us doth most neerly follow the steps of the holy Scripture and tread in the path of our Mother-Church To me I confess it is a scruple to depart from the pattern of wholsome Doctrin to the which I have subscribed if it be not so to others it is not my fault if I dare not follow them But there is a generation of men who have learned to pretend the authority of such Worthies and such grave Divines meerly to countenance what themselvs have pitcht upon in prejudice and opposition of the present Ministery This was say they the Doctrin this the opinion of such and such when upon due examination their judgment was nothing so but clean contrary That this may not hereafter befall me this Treatise shall be a witness to the world what I beleev what I have taught as touching this Argument The scope wherof in brief is to shew That the effect of the Sacraments is ouâ— union with Christ The fruit is communion in his Merits and Graces in his merits for Remission in his Graces for Regeneration both which are begun in Baptism and perfectly consummate in the Lords Supper This is all Farewell dear Christian Reader pray for him who hath devoted himself and the strength of his labours to the advancement of thy spirituall welfare Let thy prayers commend me and my labours to the blessing of our heavenly Father In whom I rest Thine The Lords unworthy servant in the work of the Ministry T. B. A TREATISE OF THE SACRAMENTS The Preface GReat was the love of our blessed Saviour to the sinful race of the sons of men Greatly did it appeare by that Redemption which by his death is purchased This hath recovered to us the favour of God which is to us the deep and inexhaustible fountain of all goodnesse yet hath not the love of Christ our Saviour stayed here hee thought not this sufficient but hath added the Revelation of this benefit for our Comfort Yea hee hath also wisely invented the way by which this benefit might be conveyed to us and we put in full possession of the same Nor is the later a lesse demonstration of his singular love than the former Without the Redemption purchased what are wee but a masse of misery borne to endlesse woe and irrecoverable destruction Without the Revelation of this Redemption and the means by which it may become ours what is this life of ours but a perpetuall disconsolation Wherefore so often as wee blesse God for the benefit of our Redemption purchased by the blood of Christ so often let us remember to praise him for the Revelation of it made unto us by his spirit The way and meanes by which the spirit of Christ doth
acquaint us with this Redemption is the ministery of the Word and Sacraments And here is the businesse and malice of Sathan that grand enemy of our Salvation Hee could not hinder the work of our Redemption but hee will do what hee can to hinder us from the knowledge and comfort of the same For this end one while hee seeketh to darken the light of the Sunne otherwhiles to oppresse the heat thereof sometimes to trouble the pure streams of knowledge running in the word sometimes to turne aside the waters of comfort streaming in the Sacraments Here then is the office of the Church and the members thereof to preserve as much as they can the text of holy Scripture and the Doctrine of the holy Sacraments free from all Corruption To preserve I say if it may be or else to vindicate both the one and the other from that which is contracted that in them and by them the Children of the Church may bee able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge that so thâ—y may be filled with all the fulnesse of God Since the time that Popery truly so called hath beene discovered to be meere delusion rather than true Christian doctrine by the light of the glorious Gospell in this later age breaking forth like the Sunne from under some cloud It may be worth our labour to note how by little and little one point after another hath beene purged from corruption and by the labours of of the industrious learned brought to that light and perfection that we cannot readily see what more can be added If any thing bee yet wanting it is time that the labours of the faithfull Ministerie be applied to the doctrine of the Sacraments that it also may be yet further cleared from the misconceits of errour and ignorance and the people taught to yeeld that respect and honour which is due to that sacred ordinance For this cause have I tho the unablest of many set pen to paper that what light my selfe have gained by perusing the doctrine of our Church touching this argument I may not envy it to others a fault too frequent in this age but rather present it to their view that others also may see the same and so receive more fruit and comfort by the Sacraments than hitherto At least that hereby they may be stirred up to dig deeper and seek further than happily as yet they have done into the doctrine and usefulnesse of these sacred mysteries To come to the knowledge of the nature and use of the Sacraments three things are especially to be learned viz. What a Sacrament is Why it was instituted and what qualification is required in the Receivers To these three heads may well bee reduced whatsoever is needfull especially for the vulgar for whose sake I undertook this task needfull I say to be known In the handling of which I will precisely follow the doctrine of the Church of England not only because by subscription I am bound to acknowledge it for a truth but also because indâ—ed it doth best agree with the text of sacred writ and doth most fully and clearly explicate the sacred truth of this most usefull doctrine CHAP. I. What a Sacrament is THE Notation of the word we leave to Criticks together with the common use thereof in humane Authors As it is used by Divines we are to speak of it And so the Church defineth Sacraments to be not only badges of Christian mens profession but rather they bee certain sure testimonies and effectuall signes of grace and Gods good will towards us By which he doth work invisibly in us and doth not only quicken but also strengthen and confirme our faith in him Thus in the Articles of Religion enacted and established Anno 1562. Afterward in the second book of Homilies viz. in that of Common-prayer and Sacraments out of Saint Augustine is confirmed the common description of a Sacrament which saith the Homily is that it is a visible signe of an invisible grace that is to say that setteth out to the eyes and other outward senses the inward working of Gods free mercy and doth as it were seal in our hearts the promises of God A little after distinguishing of Sacraments according to the exact signification of the word from the generall acception of the same it sheweth that in the exact signification of the word Sacraments are visible signes expresly commanded in the new Testament whereunto is annexed the promise of free forgivenesse and of our holinesse and joyning to Christ. To the same effect and almost in the same words hath Mr. Nowell in his larger Catechisme set down the definition of a Sacrament Out of all which when in the conference at Hampton Court Anno 1603 in the first yeare of King Iames of blessed memory it was motioned granted and appointed that something should bee added to the Catechisme in the Communion book for the doctrine of the Sacraments this definition was collected viz. That a Sacrament is an outward visible signe of an inward and spirituall grace given unto us ordained by Christ himselfe as a mean whereby we receive the same and as a pledge to assure us thereof In which description beside the end of the Institution which I reserve to speak of by it selfe in the second part wee have a cleare expression of the Quiddity and Essence of the Sacraments together with the Author and Originall of them Of which in order The Essence of a Sacrament THis is conteined in the Genus and Species The Genus or common nature of a Sacrament is that it is a sign The Specificall nature or difference of a Sacrament is that it is externall and visible A SIGN This I say sets forth the common nature of a Sacrament The word is a note of Relation and puts us upon this question Whereof is it a sign The answer is ready A sign of grace The Article addeth signs of grace and Gods good will towards us What this Grace this effect of Gods good will to us ward is wee shall best determin when wee find it in the severall Sacraments For the present the Church saith it is Inward and spirituall that is such a Grace as resteth not in the body but reacheth to the inner man the Soul and Spirit Moreover it is a grace given unto us not only reported or proffered but also given and put into our possession OUTVVARD and VISIBLE This word puts a difference betwixt this and other signs of grace This is a signe for Representation and therefore must be obvious to the senses By these is knowledge conveyed into the understanding Thus is the Body a loving yoke-fellow and helper to the Soul Neither is this sign only outward but also visible and subject to the Eye Herein differing from the word Grace maketh way into the Soul by the Eare by the Eye By the Eare in the
for the Sacrament of Baptism that which is signified by the water to speak exactly is the blood of Christ not the blood in the living bodie but the blood that was spilt and shed upon the ground prefigured in the Law by the blood of the sacrifices which was sprinkled upon the unclean for the purifying of the flesh The blood of Bulls and Goats were shaddows of prefiguration but the body is Christ whose blood doth wash and cleans the soul from sinne and is signified by the water in Baptism Q. How can this be may some say when as the blood of Christ is signified by the Wine in the Lords Supper For answer hereunto we shall do well to remember what Saint Iohn hath related in his Gospell viz. That upon the peiâ—cing and goring of Christs side there came forth blood and water what water was this not any miraculous humour much lesse the corruption of blood in Pleuritick bodies but that watery substance which Anatomists do find in the Pericardium placed there by nature as it may seem for the refrigeration of the heart Now for the full manifestation of the death of Christ it pleased the providence of God to make use of the malice of the Souldier to peirce the Pericardium and gore the heart which being done it is impossible for any one to live And this watery substance is that which the water of Purification and the water of Baptism doth properly signifie the which tâ—o in propriety of nature it differ from the blood of the vitall vessels viz. the heart and the liver running in the veins and arteries yet in common phrase it is called the blood of Christ which blood of Christ is represented in both the Sacraments Hence there is a different respect of the blood of Christ shed for expiation and a two-fold use of it after the effusion viz. partly for Nutrition in the Supper partly for ablution and purgation as in the Sacrament of Baptism hence are those phrases of washing and cleansing so frequent in the new Testament this is that fountain which is set open for sinne and for uncleannesse thus in the new Testament as well as in the old all things are purged by blood Hebrews 9.22 Thus both Sacraments have speciall Relation to the death of Christ which the phrase of Scripture doth manifest for of Baptism it is said that by it we are baptised into his death and buried with Christ Rom. 6.4 Col. 2.12 and the Supper is the remembrance and commemoration of the death of Christ 1 Cor. 11 26. and this doth fully manifest unto us what that grace is which is signified in the Sacrament and how the word Grace used in the definition of a Sacrament is to be understood Doubtlesse hereby is meant not a quality infused but a gracious gift bestowed upon us Now of Gods gracious gifts some are corporall and reach no further than the body Others are spirituall touching the state and welfare of the soule and such is that Grace or gracious gift presented in the Sacraments Again whereas there be divers sorts of these spirituall graces that Grace which is the ground-work of the Sacraments is not any among the Gifts and Graces of the Spirit but the gracious Gift of the Father who gave his own Sonne for us indeed Christ himselfe is that gracious gift of God which is presented to us in the Sacrament Christus quâ passus the body and blood of Christ given for mankind in the work of redemption are by the Sacrament given to mankind for the application of that redemption Bellarmin is deceived while in the heat of his scholasticall discourse he will needs have the Grace of Justification or as we do better stile it sanctification to be the thing which is principally signified in the Sacrament That is an effect and consequent but Christ crucified is the speciall signification of the Sacrament Reason giveth it for it is against the nature of the cause especially of the instrumentall cause to represent the effect which it self produceth Adde this the nature of a sacramentall sign consisteth in analogicall proportion now this is most apt betwixt these Elements and the body and blood of Christ so also of the operation of the one upon the body and of the other upon the soul but no similitude at all betwixt these Elements and the grace of Justification To conclude this both the doctrine of the Schoolmen and that common saying of the ancients received from Saint Augustine doth shew that Christus passus Christ on the Crosse is that grace which is primarily and principally signified in either Sacrament CHAP. V. A Corollary drawn from this part of the Definition NOvv from this first part of the Definition wherein we have heard the Essence and Originall of the Sacrament we may justly collect this Corollary viz. That if either part be wanting that is if either there want a visible sign or an invisible grace there can be no Sacrament And thus doth the Church teach her children that the parts of every Sacrament are and must be two the outward visible sign and the inward spirituall grace How can this be might some curious Critick say is the Genus and and common nature of a Sacrament the sign of grace and is grace now become part of the Sacrament Is not this all one as if the man should be called a part of the picture which is the representation of the man in very deed to speak properly grace is no part of the sign but Subjectum or Substratum praesuppositum the ground-work thereof but when we speak in the vulgar phrase we call those things parts which are any way Essentiall and so grace is a part of the sign that is essentiall to it for except it be a sign of grace it is not a Sacrament adde this also that howsover the School saith that the sign is properly as indeed properly it is the Sacrament and doth relatively oppose it to the grace signified yet the Church speaking to the capacity of the simple calleth the whole sacred action of Baptism and of the Supper by the name of the Sacrament which taken in this larger signification is as it were compounded of two things one earthly the other heavenly and these vulgarly are called the parts of the Sacrament as being both of them essentiall to the constitution of a Sacrament Hence is an argument fetcht to overthrow Transubstantiation which by changing the bread into the very body of Christ hath taken away the sign and so spoyled the Sacrament for as the soul departed and the body separated is not the man so neither the sign without the grace nor the grace without the sign but being both together considered relatively do make a Sacrament there may be therfore no change of the one into the other Hence also fetch arguments to convince those five obtruded by the Roman Church to be no true born Sacraments properly so called
a separate Ceremony tho in this use Chamier sheweth that it is not appointed at all but only taken up lately by some private spirits but admit it as a separate Ceremony It is used also in Absolution and Ordination take it as a relative Ceremony i. e. as it is used to apply the Element to the party so it is used in Baptism at least when in case of necessity the water is powred upon the childs forhead Lastly add this that every Sacrament of Christs Institution is common to every Minister of the Gospell this therfore say the same of Ordination being reserved to the Bishop of the Diocesse can be no Sacrament properly so called UNCTION hath a materiall Element grant it also to have been of divine Institution for the text of Saint Iames as Interpreters do agree is a repetition of what was done by the command of Christ himself Mark 6.13 yet can it be no Sacrament because it was temporary not perpetuall And whilst it lasted it was appoynted for the cure of the bodie not of the Soul It signified not the Passion of Christ nor doth it conferr the grace of Justification consequently is no Sacrament Ob. Yes Saint James saith if he have committed sinns they shall be forgiven him Sol. True but he saith before the prayer of Faith shall save the sick and the Lord shall raise him up this pertaineth to the body which was the principall end of appointing that Ceremony the benefit of the Soul was adventitiall and consequently tho for the time i.e. so long as the power of miracles lasted in the Church there might be something extraordinary in this Ceremony yet no proper Sacrament not then much lesse now since miracles have ceased To conclude these five Sacraments as the Papish call them were they purged from superstition and abuse might happily at least some of them be tolerated for ecclesiasticall rites and are excellent and profitable customs Thus the Church of England reteineth them all having cast away those adulterate Elements of Chrism and Oyl and findeth the use of them profitable for the furtherance of that religious care that ought to be found in all that professe themselvs Children of the Church and members of Christ. But never may these hope to be acknowledged for the great Sacraments of the Gospell no more Sacraments but two generally necessary to Salvation one for Admission another for Preservation sc. Baptism and the Lords Supper which is further manifested by the end why Sacraments were ordained THE SECOND GENERALL PART CHAP. VI. The end why Sacraments were instituted THis doth our Church expresse in those words of the Definition to be as a meanes by which we receiv the same that is the Grace signified and as a pledge to assure us thereof Note here two Branches of this end why they were ordained 1. A MEAN OF CONVEYANCE and so of receiving the Grace signified Herein differ Sacraments from other signs in that they do not only signifie and represent to the understanding and memory that gracious gift of God but also as Instruments do convey the same Like the Turf and the Twig in Livery and Seiz in like the Sergeants Mace in receiving his office Such are the Sacraments not unfitly compared to Chanells and Conduit pipes which derive the water from the Spring to the Cistern for even so do the Sacraments convey Christ with all his benefits to the worthy receiver 2. A PLEDG OF ASSVRANCE to assure us therof note that word therof must be referred to the verb Receiv not to the noun Grace Sacraments do not only assure us that such a benefit there is but that it is received by receiving the sign and indeed this doth depend upon the former for as by that legall instrument of Livery and Seizin the full possession of the purchase is known to be taken in taking and receiving that Instrument so here whosoever doth as all must and ought acknowledg the Sacrament to be an Instrument of conveying a mean of receiving cannot choos but acknowledg the same Sacrament to be a pledge of assurance Briefly they are first Instruments of conveyance and means of receiving consequently seales and pledges of assurance Prove the first and the later doth follow without constraint Excellently therfore hath reverend Master Perkins in three words set forth the nature of a Sacrament only I would a little invert the order of his words and fit them to the true meaning of our Church thus that Sacraments are signs to represent Instruments to convey and seals to confirm the conveyance of Christ with all his benefits Come we to particulars Baptism doth convey the blood of Christ and the other Sacrament both body and blood Hence and hereupon is the Necessitie of receiving the Sacrament even because the Elements do not transferr the grace as they are consecrated but as received The Turf and Twig the Mace must be received else nothing is done Nor to the Spectator but to the Receiver doth water in Baptism the Bread in the Lords Supper instrumentally convey the body and blood of the Lord Jesus Vse They therefore are deceived who make no more account nor acknowledge any further end of the Sacraments than to be naked signs of representation and Commemoration Or to be badges of our Profession to distinguish the Assemblies of Christians from the Synagogs of Iewes Turks and Pagans to unite the members of the Christian Church into an holy society Truth it is that all these are considerable in the Sacraments they are Signs Badges Cognizances Ligaments externall Ceremonies of Religion and testifications of our piety towards God But all these come short of that speciall and prime end for which they were ordained Distinctive badges they are in respect of the publike Administration which is the act of the Church Uniting badges they cannot bee except first they be instruments for wee are not united to Christ mediante Ecclesia that is in being first united to the Church but rather wee are united to the Church the body of Christ mediante Capite in being first united to Christ the head and by him one to another So then consider the Sacraments in their Administration and so they be Badges and Cognizances but in respect of their ordination and institution and so they are Means and Instruments Q. Whence is it that Sacraments are means of receiving Resp. Even from that Sacramentall union of the sign and the thing signified which being inseparable hence it is that in receiving the sign we receiv the grace also As by virtue of that personall Union of the two natures he that entertained and worshipped the sonn of man did also entertain and worship the sonn of God he that blasphemed and persecuted the sonn of man did the same to the sonn of God So here by reason of this Sacramentall union who so worthily receiveth the sign receiveth the grace who so unworthily handleth the sign doth also dishonour and dedignifie the grace
it self Hence also is the translation of phrases that what is peculiar to the sign is translated to the signified and what is proper to the signified grace is applyed also to the externall sign Thus Baptism is said to wash the soul from sinn and the Lords Supper to feed the soul with grace because it is united and conveigheth that grace to the soul which indeed can work upon the soul and the blood of Christ is said to wash the body and blood are said to feed because they are united to and conveyed by these Elementall signs whose proper operation is to wash and feed Qu. Doth not this then prov the Reall Presence of the body and blood of Christ in the Sacrament Ans. A Reall presence the Church of England holdeth if we rightly understand the phrase and against the Sacramentarians we maintain that the body and blood of Christ are verely and indeed taken and received of the faithfull in the Lords Supper Nor do we fear to say that as in Baptism water washeth the body and as in the Lords Supper the bread feedeth the body so also doth the blood of Christ wash the soul and the body of Christ feed it to eternall life Nor do we understand this to be a truth only thus that as the one washeth and feedeth the body so certainly doth the other wash and feed the soul nor thus only that at the same time when the one doth wash and feed the body the other doth wash and feed the soul both these are truths but neither of them enough to expresse the whole truth The first noteth no relation at all betwixt the sign and the grace the other only a relation of time not of causality more or less But thus we understand it That in that the body is washed with this water and nourished with this bread the soul is also cleansed by the blood of Christ and nourished with his body Thus I say and in this sence we grant a reall presence according to the Scriptures our Saviour saith of the bread this is my body and Saint Paul doth well explain the meaning of it in that Quaere of his The bread which we break is it not the Communion of the body of Christ as who should say it is so indeed the same may be said of the water in Baptism that it is the Communion of the blood of Christ that is more than a bare sign of representation even a mean of receiving that grace which to the faithfull is really present and of them verily received in the Sacrament This is confessed of all both Romish and Reformed and had not the Curiosity of mens brains proceeded further to determin preremptorily of the speciall manner of this Reall Presence we might in this have held Communion But as in other matters of Religion and mysteries of Godlinesse so also in this mans restless head and curious brain ready enough to pry into things reserved and rash too much to determine of them and to defend his determinations hath put the Church to much toyl and labour and to continuall vexation And here by the way it may be worth the noting that the most of those hereticall pravities which have alwayes vexed the Church have been not of the truth of the thing but of the manner of explication The Articles of the Trinity of Christs Incarnation Descensâ—on Ascension personall Union Sacramentall presence The article of the Procession of the holy Ghost of Justification by faith of the concord and co-operation of Gods grace and mans will these and others of the same nature have not been so much denied or questioned of their truth as of the manner of truth And had not Curiosity been seconded by pertinacy we might happily have filled the Schools with questions not the Church with Heresies How much better had it been to have followed the modestie of our Church in this question which setteth down what is received from Scripture but wadeth no further Certainly as touching these modalities better it is Christianly to beleev than curiously to inquire And the use which we ought to make of all mysteries of Godliness when we meet with them and their inexplicable difficulties is 1. To admire the infinite and incomprehensible wisdome of God whose wayes are past finding out so Saint Paul Rom. 11.33.2 To be humbled in the sight and sence of our own Ignorance thus Agur Prov. 30.2.3 To sigh and long for the time of Revelation saying Oh when shall I come thither where I shall see and know as I am known 4. To cleav fast to the truth that is revealed blessing God for it and striving to gain the benefit therof Would men take this course when they meet with intricate positions they should provide much better for the practice of Piety Quest. What then must we sit down and rest with a generall and implicite faith Resp. Certainly an implicite Faith were it joyned with an explicite Obedience would be more beneficiall to many to whom it would be much more profitable if lesse time were spent in seeking knowledg and more in practising what they know But further I add that the Church and Ministery may yea ought to examine the curiosities of them that will determine and to censure them accordingly Thus because the Papist will peremptorily determine his Reall presence to be by the way of Transubstantiation The Lutheran his by the way of Consubstantiation we stand bound to examine what truth or falshood is in either of them This the Reformed Churches have done particularly the Church of England hath done and findeth that Transubstantiation or the change of the substance of the bread and wine in the Supper of the Lord that this I say cannot be proved by holy writ but it is repugnant to the plain words of the Scripture overthroweth the nature of a Sacrament and hath given occasion to many superstitions The same may be said of Consubstantiation yea the Church findeth that this kind of reall presence doth overthrow the grounds of Reason and Religion 1. Of Reason and Philosophy Quoniam naturae humanae veritas c. Seeing that the verity of humane nature requireth that the body of one and the same man cannot be present in many places altogether but must needs remain in some definite and certain place therefore the body of Christ cannot be present in many and divers places at one and the same time 2. Of Religion and Divinity Quoniam ut tradunt c. Because according to the Doctrine of the sacred Scriptures Christ was taken up into heaven there to abide till the end of the world therfore no faithfull Christian ought either to beleev or profess any as they call it corporall presence of Christs flesh and blood in either Sacrament upon these grounds the corporall presence of Christ in the Sacrament is refused yet is not therfore the Sacramentarians naked signification admitted because it commeth farr short of the
queâ—tion of the Catechism thus I was made a member of Christ the child of God and inheritour of the Kingdom of Heaven And afterward in the questions of the Sacraments To this question What is the inward and spirituall grace in Baptism which we are to understand not of the grace that is signified by the water but of the grace which is conferred in Baptism To this question the Church subjoyneth this 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 herby made the children of Grace Where note what we are by nature what we are made by grace 1. By nature we are born in sin and the Children of wrath Wee that is all of â—s not a man but only Christ excepted By nature that is in the state of the first birth Borne in sin that is polluted and defiled even from the birth Children of wrath that is liable to destruction yea worthy to die for that native and naturall corruption this corruption of nature is in every one that naturally is ingendered and propagated from Adam Hence it is that by nature man is inclined to evill yea such is the condition of man since the fall of Adam that by his own naturall strength he cannot turn and prepare himself to faith and calling upon God much less is he able to walk in the commandements of God and to serv him that is to do good works pleasant and acceptable to God Of himself that is without the grace of God by Christ preventing us that we may have a good wil and working with us when we have that good will 2. By grace we are made the children of God and consequently inheritours of the Kiâ—gdome of Heaven if sons then heirs is Saint Pauls own argument Rom. 8.16.17 But how come we to receiv the adoption of sons Is it not by virtue of our incorporation into Christ Eph. 1.5.6 In him we are accepted and adopted Thus is our state and condition altered we were aliens and enemies but now made nigh by the blood of Christ and reconciled to God the father yea received into covenant again This is the priviledg of our incorporation into Christ and this incorporation is the primary grace and effect of the Sacraments and particularly of Baptism hence that phrase of Saint Paul baptised into Christ the meaning wherof what is it but this That by Baptism we are incorporated into Christ and made one with him as also that phrase baptised into one body betokeneth our incorporation into the mysticall body of Christ which is the Church which is done in Baptism for being by it united to Christ we are also incorporated into his holy congregation From this our incorporation into Christ floweth a twofold benefit which for distinction sake we may call the secondary grace of the Sacrament and the more peculiar grace of Baptism namely Remission and Regeneration REMISSION is intimated or indeed rather presupposed in these words of the Catechism A death unto sin The phrase is borrowed from Saint Paul and Saint Peter not a death in sin but a death to sin properly signifying the mortification of the old man the crucifying of the flesh and the lusts thereof but withall importing the act of Remission which in order of nature goeth before as Divines do teach The act of Remission respecteth the guilt of sin which bindeth over to punishment Mortification respecteth the power and pollution of sin both are the benefits of Baptism sin is remitted the guilt removed the power subdued hence we are said to be baptised into the death of Christ and buried with him in Baptism and purged from sin Eph. 5.26 1 Ioh. 1.7 yet some difference there is in the efficacie of Baptism in respect of the one and of the other Remission of the guilt is done at once hence there is no condemnation to them that are in Christ Jesus no not any tho still the power and pollution may remain in them and sometimes lead them captive to sin But now mortification of the power and sway of sin is not finished but by degrees as the Cananites so neither the lusts of the flesh are not subdued but by long and many conflicts pollution doth still remain concupiscence still hath place not only as the fuell and occasion but even as the mother and seed of sin and consequently hath in it the proper nature of fin This is the doctrin of our Church whence it may appear that Bellarmin doth fight with a shadow whiles he proposeth such Tenets as these to be confuted That men by Baptism are not free from the possibility of sinning nor from the observation of the Law we disclaim all such errours and it is so much the more absurd for him and his fellows to oppose these because they else-where defend That by Baptism sin is not only covered but quite taken away that concupiscence in the regenerate such with him are all baptised is no sin Contrarily we hold this for a truth that by the blood of Christ applyed in Baptism sin is mortified in part tho also in part it still liveth so that a man is neither compleatly holy nor wholly sinfull but as light is mingled with darkness in the dawning so grace is intermingled with corruption in the truly regenerate Thus hath he in him matter of cautelous admonition as before of comfort and consolation The guilt is remitted this is comfort The corruption remaineth this must provoke to watchfulness Note here touching this Baptismall remission how far it extendeth it selfe whether to sins past and present only or to future also Two sorts of persons do oppose the truth yea and themselves in this point Some there be which teach bluntly that all sins are pardoned in Baptism all at once whether past present or to come A dangerous doctrin the unhappy nurse of liberty and Epicurism Papists deny all future efficacy of this Baptismall Remission opposing this as an errour To hold that future sins are pardoned by the Remembrance of Baptism ioyned with faith and Repentance This they do to prepare a ground for their Sacrament of Penance which say they is the Sacrament of remission for sins committed after Baptism Our Divines do dispute against the Papists for the future efficacy of this Baptism in this sence That tho the act of Baptism be done but once yet the virtue and force of it is perpetuall so that there needeth not any repetition of the act nor the institution of any new Sacrament to recover the efficacy therof but that by faith and repentance the force of former Baptism is applyed to future sins for their Remission I will affirm nothing rashly about this question But against Epicures and libertines we deny that any sin is remitted in Baptism but such wherof the soul in present standeth guilty To say that sins yet to come are pardoned in
Baptism as it were by an ante-dated pardon is dangerous no no we may not say so what is past before Baptism is pardoned and mortified viz. originall sin in children actuall in men-grown not sins to come and uncommitted these are not pardoned we speak not of the intention of God to pardon but of actuall Remission not actually remitted till by repentance the soul of man be as it were re-baptised in the blood of Christ Briefly then to the question propounded I would give this Answer that Baptism doth profit us in respect of sinns committed afterwards not becaus they are pre-remitted or that in Baptism there is an ante-dated pardon granted but becaus in Baptism the blood of Christ is communicated to be a remedy at hand ready for application which application must daily be made by the hand of faith if we desire dayly pardon hence we are taught in the fift petition to pray for our daily pardon wherin doubtless we pray for what we want and not for what we have already yet because this remedy is not de Novo given every day but once for all in Baptism therefore we say That the Efficacy of Baptismall Remission doth in some sence extend it self to the sinns of afterward This for Remission REGENERATION is intended in those words of the Church A new birth to Righteousness As sinn is purged away so also the Spirit of grace bestowed in Baptism to be as the habit or rather as the seed whence the future Acts of grace and holiness watered by the word of God and good education may in time spring forth This Spirit is promised to be conveyed by Baptism Act. 2.38 wherupon Saint Paul calleth Baptism the washing of Regeneration and renewing of the holy Ghost This was confirmed visibly in the Baptism of Christ. The holy Ghost descended on him comming up out of the water Matt. 3.16 Nor only then but in the Acts of the Apostles we find the sensible manifestations of the Spirit still mentioned with relation to Baptism which doubtless the providence of God did so order and dispose of that by their sight and sence their faith might be established touching the efficacy of the Sacrament This is that immortall seed wherof Saint Peter speaketh and which Saint Iohn mentioneth as the preservative of the faithfull from the sinn of finall Apostacy the sinn unto death Hereupon our Church remembring that our Saviour joyneth water and the spirit in the work of Regeneration doth in her Liturgy of Baptism pray for the Infants that they may be baptised with water and the holy Ghost that God would please to sanctifie them and wash them with the holy Ghost that they may receiv Remission of sinns by spirituall Regeneration that God would give his holy Spirit to these Infants that they may be born again that not only the old Adam and all carnall affections may dy in them and be buried but also that the new man and all things belonging to the spirit may be raysed up may live and grow in them that so they may have power and strength to prevail against to triumph over the Divell the World and the flesh finally that they which are then baptised in this water may receiv the fulness of his grace hereupon our Church looking upon the gracious promise doth after the act of Administration of Baptism give thanks for this benefit that it hath pleased God to regenerate the Infant with his holy Spirit Thus much for the Benefits of Baptism CHAP. IX The Benefits of the Lords Supper AS by Baptism we are incorporated into and made one with Christ So by the Lords Supper is this Union continued It is the exhortation of our blessed Saviour to his Disciples whom he compareth to branches ingrafted into the Vine saith he Abide in me and I in you using this as a Motive As the branch cannot bear fruit of it self except it abide in the Vine no more can yee except yee abide in me And his prayer for them he concludeth with this That the love wherwith thou O righteous Father hast loved me may be in them and I in them By which places and passages is intimated a mutuall and reciprocall incorporation of Christ in us and of us in Christ. Now if we ask how this is wrought and how discerned heare Saint Iohn hereby saith he we know that he abideth in us by the spirit which he hath given unto us and again more fully hereby we know that we dwell in him and he in us because he hath given us of his spirit It is then the spirit which is the immediate worker of this mutuall union betwixt Christ and his Church But further would we know how and by what ordinance the spirit doth work this union The Apostle Paul helpeth us saying by one Spirit are we all baptised into one body and have been all made to drink into one Spirit Thus plainly manifesting the Sacraments to be the Instruments of the Spirit in working this Union and Communion but of all the rest most full is that text of our blessed Saviour he that â—ateth my flesh and drinketh my blood dwelleth in me and I in him that is becometh one with me and I with him This is so much more manifest in this Sacrament if we mark the analogy betwixt the sign and the thing signified bread and wine the food of the body becometh one with the body So is it here Christs body and blood united to us and made one with us by an un-speakable and unseparable conjunction Only here is the difference that bread of Earth is changed into thy body because thou art more excellent than it but this bread which came down from heaven is more excellent and active than thou art and therfore by little and little doth spiritualize and as it were change thee into it By all which it is evident that the primary grace and benefit conferred by the Sacrament is as I said before our incorporation into Christ our union with him The secondary and so the peculiar grace of the Lords Supper is as the Catechism hath well expressed it the strengthning and refreshing of our souls by the body and blood of Christ as our bodys are by the bread and wine Bread doth nourish and strengthen the body Psal. 104.15 Hence that phrase the staff of Bread becaus as a staff doth uphold and strengthen the weak and feeble knees so doth bread strengthen the drooping spirits So doth the body of Christ well and worthily received strengthen the soul in grace and holiness Wine cheareth the heart and quickneth the spirits So doth the blood of Christ revive the drooping soul gladdeth the heavy heart causeth spirituall joy and exultation Thus that naturall quality which God hath placed in the Elements to work upon the body doth most excellently manifest that spirituall efficacy which is in the body and blood of Christ to work upon the soul even to produce
they are necessary and so commanded Wherfore let it be thy care to take heed of neglecting the use of the Sacraments When God maketh them ready and calleth thee be thou ready Say not Another time I may receiv them if not now Or if not at all yet I may do well without them This is presumption unpardonable And so much for the second generall part THE THIRD GENERALL PART CHAP. XI Of the Qualification required of them that come to the Sacrament WHAT a Sacrament is we have heard and for what end each Sacrament was ordained and so have learned the efficacy of the Sacraments and the benefits therby obtained It remaineth that we proceed to enquire whether this efficacy of the Sacraments depends only and wholly upon the operative force and active virtue included in them or whether this efficacy be only found in them when they work upon a subject fitted and pre-disposed or to speak to the capacity of the vulgar whether there be any thing required of the Receiver to fit him for the benefits of the Sacrament so necessarily as that the want of this preparation doth bar him from the benefit of the Sacrament In the answer to this question there is a direct opposition betwixt the Romish and reformed Churches They hold the efficacy of the Sacrament to be so great that there needeth no preparation and qualification of the Receiver We of the Reformed Churches contrarily mantain that except the Receiver be thus and thus qualified he loseth the benefit of the Sacrament Not as if the Qualification of the Receiver doth concur actively to produce the grace of the Sacrament but becaus in all the works of God wherin he is pleased to make use of the creatures as the instruments of his own right hand he hath allotted to each of them a certain measure of activity beyond which they cannot extend their efficacy consequently there must be a certain previous disposition in the matter wheron they work which if it be wanting their activity proveth ineffectuall Instance in the fire God hath placed in it a certain power of heating and burning yet becaus this power allotted to it is finite therfore it cannot heat the snow nor burn the water Things must be dried before they are apt to kindle so that the former question touching the efficacy of the Sacrament is not much unlike to this whether there be in the fire so great activity as to burn all materialls whatsoever it toucheth or whether the fuell must be first dried and fitted for the fire before it will catch the flame We teach that the fuell must first be dried nor can we conceiv but that there was more than ordinary vigour in that fire which upon the prayer of Elijah fell and consumed the burnt sacrifice and the wood and the stones and the dust and licked up the water that was in the trench so here such an efficacious and working power we acknowledg in the Sacrament as to produce the work of grace in the Receiver who is fitted and prepared but not otherwise Let no man stretch this comparison further than it is expressed we do not say that this activity is in the Element as heat is in the fire we know that a corporall substance is no more capable of inherent grace than a spirituall substance is capable of heat and cold But the efficacie of the Sacrament is from the Spirit which by an Almighty word having united the thing signified to the sign doth by the one convey the other to work upon the soul as hath been shewed Now that something should be required of them that come to the Sacrament by way of qualification is but just and equall God will be sanctified of all them that draw near to him and hereby doth he stir up the slothful soul of man to look about lest by his wretchlesness he do barr himself of that benefit which is to be gained in the Sacrament What that thing is which is required we must find out by taking notice of the age of the Church wherof we speak and of the Sacrament wherof the question is framed for if we speak of the Church in fieri in the first plantation then becaus it consisteth of them that are men grown at least past their infancy there is required of them Repentance and Faith to fit them for Baptism no less than to the Supper of the Lord. But if we speak of the Church in facto in the succession and propagation then becaus it consisteth of infants aswell as men grown if we speak of men-grown who heretofore were baptised there is required of them to fit them for the Lords Supper which is that only which they need Repentance Faith and other graces But if we speak of infants who are only admitted to Baptism and not to the Supper of the Lord the most that is required of them is no more but that they be holy not by any inherent holiness for how should that be discerned but by a federall sanctity that is that they be born of Christian parents I say this is the most that is required of them or rather the most that we look at in them if they have a Christian to their Parent either father or mother this is enough to entitle them to Baptism nor is ther any question at all touching this save only with the Anabaptists Whether the infants of heathens may be lawfully baptised may be a question in as much as father nor mother are within the Covenant Some light for answer to this question may be taken from the law of Circumcision and the practise therof in Israel For infants of eight dayes old whether born in the house or bought with money must be circumcised Proportionably it may seem lawfull for a Christian if he have bought or adopted the infant of an heathen to present him to the Sacrament of Baptism But letting that pass there is no doubt but the infants of Christian Parents may be baptised nor is there any thing more than this passive capacity required of them or respected in them and this I take to be the readier way to deal with the Anabaptist than to shew it possible that infants also may have the spirit of grace and that in charity we may think so of them and consequently admit them to Baptism Which miserable shift did specially arise from the opinion of them who denied the Sacraments to have any instrumentall efficiency in the conveying of grace allowing them only to be seals to confirm not instruments to convey wherupon when the Anabaptist objected the defect of grace in infants to bar them from the Sacrament in as much as to set a seal to a blanck is to no purpose they of whom we speak defended their practice by the judgment of charity In which respect I may prais their zeal but I do suppose this to be the readier way to deal with the Anabaptist to say that children are
to be baptised not to confirm them in grace but to conferr grace upon them that they are presented to Baptism rather to be initiated than to be confirmed in the possession of grace But in as much as my purpose is not to dispute with hereticks but to set down the Doctrin of our Church touching the Sacraments which our Church hath done with respect unto the use of the Sacraments in the plantation of the Church and first conversion of men to the faith following herein the lines of the Scripture the passages wherof do still look that way as may appear by all those texts which the Anabaptists ignorant of this have mis-applied to cry down the baptising of infants Since I say this is my purpose let me proceed in the search of that qualification which is required of them that come to the Sacraments Touching Baptism the Catechism saith this is required of them that come to be baptised Repentance and Faith Touching the Lords Supper the same Catechism saith It is required of them To examin themselves whether they do truly repent them of their sins steadfastly purposing to lead a new life whether they have a lively faith in Gods mercies through Christ with a thankfull remembrance of his death and whether they be in charity with all men In the Homily teaching the worthy receiving of the Sacrament saith the Church we must certainly know Divell still in use ever since the Primitive Ages of the Church What Repentanâ—e is THe nature of this Repentance will appear in the Name and in the Act thereof both expressed in the words of the Catechism The Name doth in our language betoken sorrow to repent of any thing is to be sorrowfull for it so that Repentance may not unfitly be called a godly sorrow for sin Note here first it is not Anger but Sorrow hence it is that humiliation more or less is a perpetuall adjunct of Repentance David mourned Peter wept all penitents do griev and mourn for their sins So that tho all sorrow be not Repentance yet all Repentance is sorrow this affection is indeed the very root from whence all the branches of Repentance and Reformation do spring This affection we know to dwell in the heart as it is fit it should the heart is the proper seat of grace and therfore of Repentance that which is true and saving Repentance is and must be in the heart an hearty sorrow not hypocriticall Secondly Repentance is not every sorrow but sorrow for sin The proper object of sorrow is Evill of all evills sinn is the greatest of all sorrow the sorrow of the penitent soul is the greatest fittherfore that the greatest sorrow should be placed upon the greatest evill Repentance therfore is sorrow for sin where note that this confession must be made alwayes to God many times to the Minister and in some cases to the Church and congregation Thirdly In the hand perswading men to Reformation and Satisfaction Reformation respecteth the practise of righteousness towards God Satisfaction hath reference to the wrongs of man which is made by submission in case of detraction and slander by restitution in case of fraud and violence Touching Restitution note the persons and things for the persons all are bound to make restitution who have had any hand in causing the losses dammages and injuries of their neighbours Lev. 24.18.21 these ought to make restitution to the person damnified if it may be to his heirs if he be dead to God himself in case the other parties be not known or cannot be found Num. 5.5.8 For things the thing it self would be restored in kind if it be to be had or else the full value of it if it be altered together with sufficient recompence for the wrong susteined Lev. 6.5 Num. 5.7 The necessity of satisfaction is great for we cannot be assured in conscience that our Repentance is sound and good except we make satisfaction if it ly in our power Say the same of Reformation CHAP. XIII Of Faith the second Branch of the Qualification common to both Sacraments THE Nature of this grace will appear in the Act and in the Object The Act here mentioned is stedfastly to beleev The Object is the promise of God made in the Sacrament So that hence we may gather what faith is even a stedfast beleef of the Promise of God Where is to be noted that this definition doth not comprehend the whole nature of faith but only that use and exercise of it which is Sacramentall yet hence we may discern the nature of it in generall for if instead of this word the promise we substitute this word the truth of godliness wherof the promise is one branch then have we a full definition of faith viz. That faith is a stedfast belief of the truth of godliness By the truth of godliness we understand that holy truth which in the word of Scripture is revealed whether for knowledg as the history of the Creation Redemption c. or for practise as the Precepts Threatnings Promises all which by faith we stedfastly beleev and then is it manifest that our beleef is stedfast indeed when the truth of godliness doth leav an impression upon the soul for this is the property of this holy truth that where it is received and beleeved as it ought there doth it new mould and frame the soul and change it into the image of it self ex gr Beleef of the precept if stedfast frameth the soul to obedience of the threatnings to fear and trembling of the promise to trust and confidence Thus we say that beleef of the precept is an obedientiall assent beleef of the promise is a fiduciall assent This fiduciall assent or stedfast beleef of the promise the Scripture doth other while express by these phrases To rest and rely or lean upon God to stay to roll upon to trust to place confidence in him c. The reason whereof is because in Scripture phrase he is not accounted to beleev the promise of God who doth not therupon put confidence in God Say the same touching the precepts and threatnings Not he that subscribeth to the truth of them but he that feareth and obeyeth is the beleever Thus we see how Faith is a mother-grace viz. the Mother and Nurs of Reverence Obedience and Confidence So then stedfastly to beleev the promise is but one act of faith and so the Church saith Faith by which we stedfastly beleev the promise This is one act but not the only act of faith Note further that the Church addeth The promises made to them in that Sacrament which is no less true in the Supper than in Baptism Sacramentall faith that is the exercise of faith as a qualification to fit us for the Sacrament must specially look upon the Sacramentall promise and stedfastly beleev that speciall promise which is made to the Receiver in the Sacrament As in the Sacraments so also in the
duty of Prayer humiliation and every particular occasion wherin our faith ought to have a speciall relation to the promise Mans duty is to look to that promise which in speciall respecteth that duty and by faith to lay hold upon it else doth he deserv to lose the benefit of the Promise The promise made to us in Baptism comprehendeth the exhibition of grace Act. 2.38 the remission of sins Act. 22.16 consequently the salvation of the soul Mar. 16.16 The promise made to us in the Supper is intimated in those words This is my body this is my blood which is shed for you which Saint Paul explicateth thus The communion of the body and blood of Christ i.e. as we have heard an effectuall means to convey the body and blood of Christ even Christ and all his benefits to the worthy Receiver Hence give answer to that question viz. How it commeth to pass that the faithfull do receiv the body and blood of Christ in the Sacrament the Church saith they are verily and indeed taken and received of the faithfull but how commeth it to pass Answ. That it is done by virtue of Christs promise and the Receivers faith meeting together The promise of Christ is that the elements thus blessed and received shall be to the Reeciver the body and blood of Christ the Receiver therfore doth look upon the signs as instruments of conveyance means of receiving Now these two viz. the promise of Christ and the faith of the Receiver meeting together do make a kind of omnipotency Christ can perform whatsoever he promiseth and faith can beleev whatsoever he revealeth so to the beleever this yea and all things else are possible Object Possible therfore is Transubstantiation since Christ can do what he saith Sol. We question not what Christ can do but whether he doth so indeed as the Romish Church saith their assertion of Transubstantiation we dare not receiv lest we should forfeit our eyes and other senses which God hath given us to inform our understanding in their severall objects Object But blessed is he that beleeves tho he see not Sol. True and therin we trust to have our part because we firmly beleev that in the Sacrament we do indeed receiv the body and blood of Christ tho we see it not yet dare we not receiv Transubstantiation becaus we see the contrarie neither do we find any miraculous Transubstantiation in all the Scripture but what was sensible yea subject to the eye Moses rod turned into a serpent the water changed into wine at the marriage were visible and sensible transformations so would this in the Sacrament if there were any at all CHAP. XIV A speciall note touching both these branches of Sacramentall qualification WHen we teach the necessity of these two graces in the way of qualification to the receiving of the Sacrament we understand it not in respect of the act of the Church administring the element but of God bestowing the benefit and so are we to understand the words of the Catechism which saith that these two graces are required of them that come to be baptised speak we of the administration of the Sacrament there must be a profession of these speak we of the benefit there must be a reall performance of them else nothing done Except men profess them the Church may not admit them except men perform them God wil not make them partakers of the benefits the Church may refuse none that professeth God will refuse none that indeed performeth Quest. What if the profession be fained and counterfet shall that suffice Answ. It is not in man to search the heart The profession of Simon Magus gave him admission to Baptism nay our Saviour tho he knew the fals heart of Iudas yet forbade not his presence at the Pass-over but tho man admit him to the Element yet upon his want of Faith God will barr him from the benefit of the Sacrament Object If then Simon Magus had afterwards repented of his false profession yet it should seem that he had remained extra Christum without Christ except he be rebaptised in as much as at first his want of faith did bar him from the benefit of Baptism Sol. This is a case which we may with reason beleev that the providence of God doth watch to prevent but suppose it possible yet neither is there any need of rebaptization nor shall he remain disunited from Christ. Sacraments are means of union in ordinary but God is not tied to them Besides tho Baptism be the first Sacrament of incorporation and union yet not the only one Add this that as Repentance can after a sort undo what hath been done in the way of sinn so may it in such a case supply the defect of former times and cause that to be now done without any ceremony which at the ordinary time was not done Lastly in such cases we may distinguish between the benefit of Union and Incorporation and the benefit of Remission and Regeneration these later may be suspended for the present tho not the former but by extraordinary dispensation the man who hereafter shall perform what is required in the way of qualification tho for the present he do it not yet may be incorporated and united unto Christ because in such a man Repentance and Faith are in actu signato radicali tho not in actu exercito secretly lodgging in the heart and seen to God tho not sensible to the man himself And mark that I say the Incorporation of such a one is by extraordinary dispensation for in this we may conceiv a difference betwixt Gods dealing with men in Baptism and in the Lords Supper the Lords Supper being often received except there be a reall performance of repentance and faith answerable to the verball profession in actu exercito God may suspend all benefit of that Sacrament without irreparable harm the next time may repair what the former did not but Baptism being but once administred because it may seem that who so is not then incorporated must remain for ever disunited therfore tho there be not in present a reall performance of Repentance answerable to the profession yet will not God suspend all benefit of Baptism but notwithstanding their carelesness granteth to them who belong to the Election of grace present union with Christ and implantation but not Remission and Regeneration till afterwards Neither is it absurd to conceiv an union with Christ without any present fructification for if the plant ingrafted into the stock doth not presently draw sap from the root which yet is a naturall Agent and cannot suspend its operation how much more may Christ who is a voluntary Agent suspend his influence for a time tho the party be truly united to him According to this may we explain that position of the Schools Sacramenta conferunt gratiam non-ponenti obicem i.e. that if man be not a hindrance to himself the Sacraments are not
The promise is made to you and to your children the same did St. Paul preach to the Gentiles when they were converted And how should they confirm the truth of this to them but by baptising their children Neither by children can we with the Anabaptist understand their youths of discretion only but their Infants also for in Act. 2.39 and Cor. 7.24 the word is generall to comprehend all their issue and of-spring Another Pattern is probably collected out of Mar. 10. the gospell read in the Liturgy at the Administration of Baptism The children there mentioned were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infants such as men do hold in their arms Christ indeed baptised them not but probable it is that he might deliver them to his Disciples to be baptised as some think or rather that they had been baptised already doubtless it was a pious act of the Parents to bring them to Christ and who can much doubt of this but that the Parents having been by Iohns Baptism directed to Christ when they knew him brought children to him to receiv a further blessing from him and thus much for answer to the first and main Argument of the Anabaptists The second Argument of the Anabaptists WIthout Faith say they none ought to be baptised Mat. 28. Mar. 16. Act. 8.36 Which also the English Catechism doth allow But Infants want faith Ergo they ought not to be baptised Let the Minor be granted tho if a man deny it as some do I see not how they can prove it but gratifie them in this the Major is utterly fals for neither do these texts prov it nor the English Catechism Besides there are good reasons against it The texts prov it not indeed they prov the Affirmativ That whosoever beleeveth may be baptised But from thence to draw a negative conclusion is against Reason Thus out of Iohn 3.16 it is manifest that whosoever beleeveth shall be saved but will the Anabaptist thence conclude Infants beleev not ergo they shall not be saved God forbid Reasons are against it First In respect of Infants There needeth none actuall faith in children as a previous disposition to fit them for the grace of Baptism for why In the Baptism of Infants the spirit worketh not as a morall Agent to proffer grace to the will but as a naturall or rather supernaturall Agent to work it in the will to put grace into the heart conferring upon them seminall and initiall grace which doth not presuppose faith but is it self the seed of faith To Parents converted Baptism conveyed as did Circumcision to Abraham a superaddition of further grace to what they had extraordinarily received But to their children Baptism conveyed as did Circumcision to Isaac the first seeds of grace and Regeneration Add this that the faith of the Parent is sufficient to qualifie the child for Baptism yea for the grace of Baptism the child I say in whom as yet corruption of nature being scant active calleth for no act of Personall grace to remove the barr of guilt polluted he is but by the act of another not by consent of his own therfore the faith of the Parent sufficeth to procure for the child the Sacrament and the benefit therof They cavill and say every man must live by his own faith and not by anothers True we say so to only the words of the Prophet are misalleaged and misapplyed the text doth not add that clause not by anothers nor doth it speak simply of the benefit it self gained by faith viz. Justification Salvation Preservation but of the pre-assurance of it But not to strive hereabout we see in Matt. 9.3 the sick man fared the better for the faith of his friends even in the remission of sins Parents are nearer to their Infants and have more interest in them than one friend in another Infants are a part of their Parents so that the promise of grace mentioned in the Covenant betwixt God and the Parent is not ratified to the whole Parent except also it extend to his Infant It is then the faith of the Parent laying hold of the promise which qualifieth his Infant for incorporation into the mysticall body of Christ. And this is a point of good comfort to the parent to consider the goodness of God to him having provided for him that as he hath been a naturall instrument to convey to his child the guilt of sin and seminall corruption so may he also challenging Gods Covenant by faith be made a voluntary instrument to procure pardon of sin and seminall grace a just remedy for the former malady The consideration wherof were it well and advisedly thought upon might cure that supine negligence found in Parents who seldome think of this and consequently shall one day heare the just curses of their condemned children crying woe worth the negligence of our careless Parents who having begotten us for their pleasure therby conveyed to us guilt and corruption but never took care to cure us of this malady yea the consideration of this might provoke them to intend the act of their faith and not only in the Church cursorily of custome to present their children to God but also actually by the prayer of faith challenge Gods promise for the good of their Infants for doubtless even in this as in all other occasions the more intentive mans faith is and earnestly set upon the promise to challenge it the sooner doth it prevail and obtain the desire To return to the Anabaptist since the faith of the Parents sufficeth since the spirit worketh in Baptism as a supernaturall Agent there needeth no actuall faith to be found in children consequently they are deceived who defend that none may be baptised without faith inherent Secondly In respect of Men grown the want of faith doth not barr them from Baptism i. e. the Church may not deny water to them that desire the Sacrament if they profess to repent and beleev tho peradventure their heart be naught See then herein the unreasonable dealing of the Anabaptist who will barr Infants from the water of Baptism for want of Faith when as hath been shewed not so much the actuall Inexistence of these graces as the formall profession of them doth qualifie even Men grown sufficiently for what the Church can do in the administration of Baptism Two things are usually objected against this in the heat of contention which I shall briefly touch for the satisfaction of sober minds and so return to the former doctrin of preparation First say they children are as farr from Profession of faith as from performance consequently to be barred from Baptism To which I answer that Profession is either actuall or virtuall An actuall profession of Repentance and Faith is required of them who by the acts of reason formerly abused have multiplyed their personall transgressions but for Infants a virtuall profession is sufficient and such a profession we find in them in respect of their Propagation They are