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
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
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
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
empty signs but reall instruments to conferr grace Now that barr which alone hindereth is impenitency and infidelity Who so doth not profess repentance and faith may not be admitted who so with his profession doth not joyn reall performance ordinarily doth not receiv the benefit of the Sacrament much less they who profess and practise the clean contrary Note that all this is spoken only De Adultis The case of infants followeth in the next Chapter CHAP. XV. A Digression handling the case of Infants Baptism THis that hath been delivered touching the necessity of Faith and Repentance by the way of qualification is willingly received by the Anabaptists and the authority of our Church in this particular is by our infected Country-men alledged against our practise of infants Baptism the lawfulness of which custome we proved cap. 7. and satisfied their objections made against our Arguments It remaineth that we now examin their arguments and see what strength they have to prov that Infants ought not to be baptised Say they there is no warrant for it in Scripture They have not faith Ergo they ought not to be baptised Insist we a little upon them both The Anabaptists first Argument THe Testament of Christ say they is so perfect and he so faithfull that nothing ought to be practised of Christians which is not there warranted But no warrant therein for the baptising of Infants neither Precept nor President Ergo it ought not to be done This is the triumphing Argument of all Schismaticks which mislike the Ceremonies of the Church whether Nationall or Catholick Note the Answer First To the Major flourished over with that text of Saint Paul Heb. 3.2.6 Christ was faithfull so was Moses he as a sonn Moses as a servant his testament is therefore as perfect as that of Moses True but know we not that the faithfulness of a man in his office is to be measured according to the Intent and Scope of his office imposed in which if he fail he is unfaithfull if he fail not in that then is he not unfaithfull tho he look not to other things The Minister may be faithfull tho he meddle not with the sword of Justice The Magistrate tho he fight not with the sword of the Spirit So then what was the office of Moses of Christ of the Apostles The office of Moses was to plant a Nationall Church in the Common-wealth of Israel The office of the Apostles to propagate the Church and to make it Catholick throughout the world The office of Christ was to work the Redemption of mankind See the particulars in Dan. 9.24.27 If any of them fail in these then are they unfaithfull else not hence it was Moses office to set down particular orders for that Nationall Church Contrarily the office of the Apostles to appoint generall Rules and Orders for the Catholick Church Christ by himself did neither of these but both these and whatsoever else was necessary for the welfare of Church and Common-wealth by his Magistrates and Ministers in severall ages But by himself in his own person he established the Covenant of grace and salvation gave the Word of life ordained the Seals and instituted a Ministery and so was faithfull in his house as a Sonn and worthy of more honours than either Moses or the Apostles Thus we give answer to the Major 2. To the Minor thus We grant that neither Precept nor Pattern formall and explicite is to be found for infants baptising but both Precept and Pattern virtuall and implicite which if found is not to be neglected That both may be found in the new Testament comes thus to be proved First PRECEPT VIRTUALL and IMPLICITE The precept of God to Abraham and Israel for the incorporation of their Infants by a Sacrament was not repealed by Christ but rather confirmed and consequently tho not expressly written by the Evangelists yet nevertheless delivered by Christ the Ceremony indeed of Initiation is altered but the duty it self doth stand still for what was not repealed ought to remain Again this is to be marked that God by Moses establishing a nationall Church hath drawn a perfect pattern and modell therof to our hands Now therefore as no better laws for the Common-wealth than those which from Moses may be transferred So no better Orders for the Church than such as may from thence justly and without wrong to the time of truth and grace in the new Testament be translated Some judiciall Laws were peculiar to that Nation at least to that age of the world some Ecclesiasticall rites were also peculiar to that age of the Church and may not now be allowed but others there were more morall and so more perpetuall And indeed no better directions than what may be fetcht from amongst these Our Saviour hath gone before us and given us an example All grant that the spirituall Courts the Censures of the Church the proceeding in the Censures are by our Saviour fetcht from the Church of the Jews Mat. 18. from thence doth Saint Paul argue for the maintenance of the Ministery Cor. 9.13.14 Laws touching the libertie of womens partaking of the Lords Supper are thence enacted Times places persons consecrated to the service of God are and were ordained by the Church in the Imitation of Israel and so also do we conclude the perpetuation of incorporating Infants into the Church of God which in that Church having been enacted was not repealed in respect of the substance of the duty tho the Circumstance and Ceremony be altered for we read in Act. 1.3 that our Saviour in his 40. dayes conversation taught the Apostles things pertaining to the kingdome of God and Matt. 28. he bid them teach all Nations to observ all things that he had commanded them It being therefore manifest by tradition that Pedo-baptism hath ever since been practised in the Church of God doubtless it had not been admitted had not the Apostles by this Commandement of Christ appointed the observation of it Thus we find a precept virtuall and implicite 2 PATTERN VIRTUALL and IMPLICITE is in the baptising of whole families as of Lydia Crispus Gaius Stephanus and others in which who doubteth but there were Infants also What say we to those three thousand souls mentioned Act. 2. Is it probable that they were all present at Saint Peters Sermon it being in a private house is it not rather probable that the men being present and converted they brought also their families to be baptised so that the totall summ of men women and children might be 3000 souls And here doubtless the proceeding of the Converts was answerable to that in Gen. 17. no sooner is the Covenant made with Abraham but all the males in his house were circumcised young and old So doubtless no sooner was the Covenant of grace ratified betwixt God and the Parents by Baptism but the Infants also of the family were accounted holy and so baptised Doubtless what Saint Peter said to them in Act. 2.
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
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