of God in the Ordinance of Baptism and therefore this Salvation would not be an advantage slowing from their Baptism But if it be said that by Baptism the Covenant of grace is sealed to such Infants we must here further consider that Gods Covenant by reason of his faithfulness goodness and Soveraignty cannot be sealed as mens Covenants are to make it firm and binding when it would otherwise be void and of no force Wherefore there remain two ways whereby the Sacraments as they are on Gods part Seals of the Covenant of Grace may be of great advantage unto us the one is as they give further assurance of the priviledges of that Covenant for our comfort but of this benefit these infants are not capable partly because the receiving this comfort requireth the exercise of judgment and consideration and partly because the evident sureness of Gods Covenant can be no cause of consolation to them unless we admit that there is some ordinary means appointed of God whereby they may attain the blessings so assured the other way of advantage is by the benefits of Gods Covenant being sealed or surely conveyed as the present interest and priviledge of the persons rightly receiving these Seals and in this way which encludeth saying regeneration infants are indeed capable of receiving wonderful benefit thereby 8. 5. And omitting other arguments even the Prayers of the Church with faith and confidence upon the other grounds above-mentioned not doubting but earnestly believing that God will favourably receive those infants and embrace them with the arms of his mercy doth give further assurance of forgiveness of sin and a state of salvation for baptized Infants For God who hath declared his favour towards them and encluded them in his Covenant doth direct 1. Joh. 5.16 that if any man see his Brother sin a sin which is not unto death he shall ask and shall give life for them that sin not unto death and this general command encludeth Gods gracious answer to such Prayers and Prayer which is a general means to obtain Grace is used for the obtaining saving benefits in Baptism with the greater encouragement because the blessings prayed for are tendred in this Ordinance and by Gods promise unto Infants who receive Baptism To this purpose S. Augustine saith that remission of sins in Baptism is obtained per orationem De Bapt. cont Don. l. 3. c. 18. i. e. per columbae gemitum by the Prayers and groans of them who live in Peace Love and Vnity and our Church in the Prayer before the words of the Gospel in the Baptismal Office urgeth Gods promise Ask and you shall receive seek and you shall find c. the usefulness and benefit of Prayer being here the same in Baptism as it is in the most religiously prepared person for receiving the benefits of the Communion SECT IV. The Doctrine of the ancient and divers Reformed Churches herein observed 1. In observing the Doctrine of the ancient Church Conc. Milev c. 2. I shall begin with Councils The Council of Milevis condemned those who denyed infants to be baptized for the remission of sin or who asserted that they did not draw that original sin from Adam which is purged by the laver of regeneration and they declare that by the rule of the Catholick Church Infants are baptized for the remission of sin that that may be cleansed by regeneration which was derived by generation And this Canon of Milevis is the more considerable Conc. Carth. c. 124. because it was taken into the African Code and with that-Code was confirmed by the sixth General Council Conc. Trul. c. ◠The sixth general Council in another Canon requireth that those infants should be baptized without any scruple concerning whom there can be no sufficient testimony given that they were baptized before Conc. Trul. c. 84. and this it enjoineth lest such scruple should deprive them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this Baptismal purging for sanctification Conc. Constant And whereas the Creed of the second general Council expresseth a belief of one Baptism for the remission of sins the Council of Milevis above mentioned avoucheth Conc. Mil. ubi supra those expressions to have been always so understood in the Church as to acknowledge that baptized Infants did thereby obtain actual pardon and remission And that African Synod whose Epistle is extant amongst S. Austins Works declared Aug. Ep. 90. that whosoever shall deny that little Children are delivered from perdition and do obtain Eternal Salvation by the Baptism of Christ let him be an Anathema 2. If we consult the ancient Fathers it is beyond all contradiction evident that real remission and regeneration of all baptized Infants is acknowledged by S. Aug. Ep. 23. de peccat Merit Remis l. 2. c. 28. passim by Optatus Advers Parm. l. 5. Fulgentius de fide ad Petr. c. 30. by Prosper and generally by the suceeding Writers of the Church But some have pretended Gatak de Bapt. Infant vi effic p. 268. that this position sprung from their eager opposition of the Pelagians who denied Children to be guilty of original sin for the removing of which pretence it will be requisite to give some testimony of the judgment of the Ecclesiastical Writers who lived before the appearing of the Pelagian tares S. Cyprian night two hundred years before Pelagius did not only express the mighty sensible efficacy of his own Baptism for conferring Grace to him in his Epistle to Donatus but in his Epistle to Fidus he declareth that Infants by their Baptism do obtain the grace and favour of God Cyp. Ep. 59. and the remission of their sins and several expressions of that Epistle do intimate that this is the end for which they are baptized and comparing the state of an Infant coming to Baptism with an adult person embracing Christianity and the true Faith he doth in this respect prefer the state of the Infant because ad remissam peccatorum hoc ipso facilius accedit c. he doth upon this account the more readily obtain the remission of sins because the sins forgiven to him were not his own acts but anothers or Original sin Orig. in Luc. Hom. 14. Origen in his Homilies upon S. Luke which were undoubtedly his and translated by S. Hierome saith that Children are baptized for the remission of sins but saith he of what sins and when did they sin and a little after answereth that by the Sacrament of Baptism nativitatis sordes the sins and defilements with which they were born are laid aside and for this cause saith he little ones are baptized for unless a man be born again of Water and of the Spirit he cannot see the Kingdom of God The same Doctrine is also asserted by Nazianzen in his 40th Oration Naz. Orat. 40. as the comparing some things not far from the beginning with others towards the middle thereof will manifest and this he
soul and life is moulded according to the form of the Christian Doctrine and brought into a conformity to the Image of God Aug. de Trin. l. 14. c. 17. and so S. Augustine distinguisheth them Renovatio saith he quae fit ad imaginem Dei non momento uno fit sicut momento uno fit illa in baptismo renovatio remissione omnium peccatorum And even this benefit of Infant Baptism is vouchsafed by the Holy Ghost for by one Spirit we are all baptized into one body 1 Cor. 12.13 And it must needs be the work of God and of his Grace to accept an Infant born under Original sin into his favour or as S. Augustine expresseth it Aug. Retract l. 1. c. 13. By the grace of God the guilt of all sins that are past is pardoned in them who are baptized into Christ which is done by the Spirit of Regeneration and in the Adult their will is cured by the Spirit of Faith and Charity 4. Now that all baptized Infants are savingly regenerated is asserted upon such Arguments as these 1. Because Baptism doth evidence every person rightly baptized according to Gods will to be received by the will of God to be under the terms of the Covenant of Grace but he who is rightly received to be under the Covenant of Grace is in the favour of God if the conditions of that Covenant on his part be performed nor doth any thing exclude him from that favour besides the sinning against or the breach of those conditions But Original sin of which alone Infants are guilty was supposed to be the state under which man lay when the Covenant of Grace was tendered to him and so is no breach of the conditions of that Covenant but may be pardoned by the benefits thereof And no condition can be assigned to be performed on mans part by or concerning an Infant born in the Church more than is encluded in its being baptized which I shall further clear when I shall treat of the condition of believing which is generally propounded even as the being circumcised was of old the performing the condition of Gods Covenant by the seed of Abraham Gen. 17.7 10 11 12 14. faith and obedience being also necessary in persons adult But that Baptism doth admit the person baptized aright to be under the terms of the Covenant of Grace is manifest because they are baptized into Christs body 1 Cor. 12.13 They are baptized into Christ and have put on Christ Gal. 3.27 And are baptized into the death of Christ Rom. 6.3 and even Circumcision it self was a seal of the Righteousness of Faith Rom. 4.11 5. 2. The Gospel Doctrine and the holy Sacraments do convey saving benefits to them who received them aright and are partakers of them with due qualifications That Infants born in the Church are fitly qualified to receive Baptism is not only manifest from the general practice of the Church from the Apostles times in baptizing Infants but also from the favour of God expressed towards them in the Covenant of Grace and in that Circumcision was administred to Infants which was a Seal of the Covenant of Grace And as the Gospel Doctrine bringeth Salvation to him who rightly receiveth it and the Lords Supper tendereth Christ and remission of sins to the worthy partakers thereof so even Baptism conveyeth saving benefits to them who receive it with due qualification hence S. Paul calleth in the washing of regeneration by which God saved us Tit. 3.5 S. Peter commanded them who were pricked in their hearts to repent and be baptized in the Name of the Lord Jesus for the remission of sins Act. 2.37 38. and Ananias directed Paul to be baptized and wash away his sins Act 22.16 Which places both shew that Baptism doth convey remission of sins to them who are qualified aright to receive it and also that they who were under a due preparation to receive remission of sins by Baptism were not partakers thereof without Baptism And indeed no adult person is ordinarily capable of remission but by joyning inward faith and repentance with outward Baptism as is expressed Mar. 16.16 Act. 2.38 Baptism being the instituted Ordinance wherein they must declare repentance in coming to Christ and profess faith in accepting the Gospel and receive gracious Union with Christ Wherefore since Baptism doth bring the due receiver thereof into a saving estate infants must also be acknowledged due receivers of Baptism and rightly admitted thereto 6. 3. Christ hath appointed his word and Sacraments as the ordinary means of Salvation to the Members of his Church Eph. 5.26 That he might sanctifie and cleanse it with the washing of water by the word But infants dying in infancy are capable of no other Ordinance of Christ but Baptism and therefore that is to them the only means of Salvation And it seemeth injurious to the grace of God to imagine that he appointeth any only means which is ineffectual to the end though it be complyed with as much as is possible it should be by them who make use thereof but the infant state can admit no more but that they should be passive recipients both of this Ordinance â—â—d of Divine Grace and therefore thereby 〈…〉 obtain Salvation Now that Baptism is designed to be a means of Salvation besides the Scriptures above-mentioned is expressed by S. Peter 1. Pet 3.21 who saith that Baptism now saveth us And whereas that Apostle presently addeth that it is not the putting away the filth of the flesh but that answer of a good Conscience towards God he doth not thereby look off from the Sacrament of Baptism to something else as a means of Salvation but he thereby declareth that this Christian Sacrament is not as the Jewish Purifications only a putting away the filth of the flesh but it is a professed engaging of man to God or to the Covenant of Grace 7. 4. If baptized Infants born in the Church be not in their Baptism in a state of Salvation it will be hard to shew what benefit any Infant dying in his Infancy can enjoy thereby Now to assert that they have no benefit by Baptism would be to render that Ordinance to them useless and of no effect which the Scriptures do declare to be of a saving nature and to enclude a being buried with Christ Col. 2.12 Now if it be said that by Baptism they become members of Christ what advantage can this be to them if this Membership doth not enclude the favour of God and a state of Salvation If it be said that it may be hoped that God will save the baptized infant this indeed may be hoped with confidence if Baptism bring them into a state of salvation but if Baptism supposing always the Grace of God tendred therein do not enstate them in salvation them must they be saved only by Gods extraordinary grace not by the ordinary grace of his promise to them who embrace aright the means of salvation or by the grace
and whether this position will not go far toward the condemning Religious and devout behaviour in Christian Assemblies because it is an outward and visible expression of a pious frame of mind whereas such external actions rightly used with a due significancy are testimonies and incentives of Piety and Religion but without such a signification are either Hypocritical or at least vain and empty 5. But some distinguish here between such things which have a natural significancy as Religious gestures and such things as signifie by humane Constitutions and consent the former they do admit but not the latter But this distinction is to little purpose partly because there can be no sufficient reason given why the latter should be universally disallowed while the former are approved partly because most things supposed to have a natural significancy did derive their original signification from humane custom and consent as reverent gestures and uncovering the head and partly because divers particular things above-mentioned which cannot be disapproved cannot be pretended to have a natural signification to which laying the hand on the Book in an Oath and others more may be added 6. Cons 3. The disallowing all external significative Rites in Gods service is a thing opposite to the general sense of the Church of God in all former Ages That divers signfiicative Rites were lawfully used in the Jewish Church without any divine Institution is sufficiently manifest from the instances given in the former Chapter and such were also the Apostolical Rites of the Love-kiss the Feasts of Charity and the having mens heads uncovered and not veiled The judgment of Calvin and Zanchy approving such Ceremonies of Ecclesiastical appointment were also in that Chapter produced and the same may be observed in Vrsin Explic. Catech. q. 103. and P. Martyr Ep. Hoopero Art 15. The Bohemian Confession teacheth that such Rites by whomsoever they were introduced ought to be preserved which advantage Faith the worship of God and other things that are good amongst Christians with which agreeth the Strasburgh Confession Cap. 14. Some significative Rites of the Ancient Christian Church were also mentioned in the foregoing Chapter to which may be added the frequent use of the Trinal Mersion in Baptism as a profession of the Trinity and of Conformity to the Death of Christ which continued three days and this is used in divers Protestant Churches at this day they also sometimes purposely used the single Merscon to testifie the Unity of the Godhead In c. 2. q. 1. c. legum Sometimes as appeareth by the words of Hincmarus the person to be baptized supposing him adult was to give up his name in writing to signifie by that action his willingness and desire to undertake Christianity and to obtain Baptism And very anciently the person receiving Baptism did then change his Garments arraying himself in white as an admonition to him that he then changed his state and undertook the innocency of the Christian profession De Consecr Dist 4. c. post baptismum Accepisti this Custom was observed by Gratian from Rabanus and S. Ambrose and is thought by a learned man of our own Nation to be as ancient as the Apostles themselves and to be alluded unto in the use of those Scripture Phrases Mr. Thorndike Right of the Church c. 4. of putting of the old man with his deeds and putting on the new man Col 3.9 10. 7. The main Objection peculiarly directed against signisicant Ceremonies is that such things have a resemblance of Sacraments but no Ecclesiastical Authority nor any person below Christ himself can constuâ—â—te or appount a Sacrament Cont. Faust l. 10. c. 16. Indeed S. Augusline sometimes speaketh of Sacraments as being nothing else but verba visibiliâ— visible words and other where saith Ep. 5 Marc. that signs referring to divine things are called Sacraments but these expressions were noted by Kemnitius as instances to shew Kemnit Exam. de Sacram. Can. 1. that S. Augustine used the word Sacrament in a great latitude of sense this being an Ecclesiastical word not always taken in the same strictness of signification And S. Aug. doth there peculiarly speak of a certain kind of signs viz. the Jewish Ceremonies appointed by the Divine Law which I have above observed to enclude somewhat Sacramental 8. But that we may rightly apprehend 〈…〉 significative signs are lawfully 〈…〉 in the Church I shall distinguish 〈◊〉 signs referring to matters of Religion into so many several ranks or Classes as may be sufficient for the clearing my present enquiry Wherefore 9. First Some external signs are appointed to ratifie seal and confirm the Covenant of God and to tender and exhibit the Grace of that Covenant or Christ himself unto us And these signs are properly Sacraments according to the definition thereof in our Church Catechism to be outward and visible signs of inward and spiritual Grace given unto us ordained by Christ himself as a means whereby we receive the same and a pledge to assure us thereof Accordingly Baptism as a means of Grace doth exhibit remission of sins Act. 22.16 and Salvation 1 Pet. 3.21 and the Lords Supper exhibiteth the New Testament in Christs bloud and is the Communion of the body and bloud of Christ 1 Cor. 10.16 Ch. 11.25 And Rabanus Maurus describing a Sacrament saith De Instit Cler. l. 1. c. 24. that therein sub integumento rerum corporalium virtus divina secretius operatur salutem And that this is the common Doctrine of the Protestant Writers concerning Sacraments which they defend against the Calumnies of the Papists who charge them with asserting the Sacraments to be only significative signs but not exhibitive and also against the fond opinion of the Anabaptists and other Sectaries accounting Sacraments to be chiefly professing signs may be evidenced by perusing Bishop Cranmer in his Preface to his Book of the Sacrament Bishop Ridley de Coena Dom. p. 28 29. Bishop Jewel Apol. Reply Art 8. Dr. Whitaker de Sacr. Qu. 1. c. 3. Bucer Conf. de Euchar. Sect. 45. Epist ad Michael N. Hispan Kemnit Exam. de Sacr. Can. 5 6 7. Vrsini Apol. Catech. ad 3 m Calumn adv Anabapt Chamier de Sacram l. 1. c. 10. Sect. 13. Rivet Cath. Orth. Tr. 3. q. 1. with many others Now none can appoint any such sign as this but he who hath power of giving the Grace exhibited thereby and if any humane authority constitute any sign to this end and purpose it would therefore be an high intrenchment upon the Soveraignty of God and the authority of Christ and the expecting this Grace from any such sign is great superstition 10. Secondly There are signs appointed not to exhibit and tender the Grace of Gods Covenant but to testifie in Gods name the certainty of some point of Faith as the Star in the East was a witness of Christs Birth and an assurance thereof to the Wise men or to tender some particular
special favour or help from God or to give assurance thereof in his name and such were the Priestly Vnctions under the Law and the anointing of a King by Gods special Commandment the brazen Serpent in the Wilderness and the sign of Gideons Fleece and the shadow going back on the Diall of Ahaz And though these signs were not properly Sacraments they were a kind of Sacramentalia and upon the same account with the former sort of signs these could never be appointed by any power upon Earth 11. Thirdly There are some properly called Mystical teaching signs intended to inform the understanding of man concerning some mystical or spiritual divine truth by Hieroglyphical or visible representations Sacerdotalis Par. 3. de processione in Parasc in die Pasch Thus in the Romish Church to declare the death and resurrection of Christ in a formal Procession on Good Friday the Host is laid in the Sepulchre and the Sepulchre shut and sealed but the Priest on Easter-Day in the Morning with other of the Clergy taketh the Host out of the Sepulchre and leaveth it open whither when the Clergy and people do come in a solemn Procession and find the Sepulchre open and the Host not there their Rector declareth that Christ is risen which they hear with joyfulness But how manifest is it that this procedure is more sitted to confirm the Jewish error that his Disciples came by night and stole him away than to express the glory of the divine power in raising Christ from the dead And some as hath been declared by Balsamon have let fly a Dove Bals in Conc. Trul. c. 82. to represent the coming of the Holy Ghost and dressed a bed to express the ineffable Generation of Jesus Christ but these are such fond and foolish things that besides the great sin of resembling God by an image they are justly called by Bishop Taylor Theatrical gayeties and such things tend to darken and debase the divine Mysteries and to render Religion contemptible by the sordid lowness of such representations Such things as these might justly be exploded by Didoclavius Altare Damasc but it is falsely insinuated that herein he hath matter of controversie with the Church of England as if all significant Rites were of a like nature whereas it neither practiseth nor approveth such irreligious vinity Spiritual Mysteries of Christianity can be fitly exprissed by the words of divine truth but the more spiritual they are in their own nature the more they are adulterated and depraved by visible corporcal representations 12. Fourthly Others are professing and engaging signs Such signs whereby we visibly profess the Christian Faith and Doctrine in general cannot reasonably be disallowed by them who acknowledge the visible profession of Christianity to be a duty And though such a profession is encluded in receiving the Sacraments yet it is not so peculiar thereto that it should not be usefully made in such other outward actions as the lifting up the hands or eyes and bowing the knee to God in the name of Jesus Christ standing at the Creed particular attendance upon a Christian Assembly or where the state of Religion requireth it the yielding to be Confessors or Martyrs for Christianity Nor are such externâ—â— signs condemnable whereby a profession of some particular doctrine of Religion is upon a weighty occasion expressed as the Rite used in an Oath containeth an acknowledgment of the righteousness and Omnisciency of God the imposition of hands frequently used of old towards Penitents encluded a declaring that Christ and the Gospel Doctrine doth graciously receive Sinners upon their hearty and unfeigned repentance and to testifie the same Fus Hist Eccl. l. 2. c. â—â— S. John the Apostle kissed the hand of that Ephesian Penitent of whom we have an account in Eusebius from Clemens Alexandrinus And as outward actions are ordinarily fit with many advantages to give evidence of the mind and profession of men so some Now Conformists have accounted it a thing expedient that those who receive the Holy Sacrament should by their subscription profess their resolution to believe and live as becometh the Gospel and the Author of the Admonition in the first edition thereof In Risâ—â—p Wbâ—â—ft Tr. 15. Ch. 1. did declare sitting 〈◊〉 the Lords Supper to be the more commendable because it signified rest and therefore might enclude a profession of the Ceremonial law being finished and that a perfect work of redemption is wrought which giveth rest for ever Some professing signs have principally expressed the Communion of Christians amongst themselves which must also be allowed lawful such were the love Feasts the kiss of Charity the ancient manner of Christians owning one another as brethren and receiving them as such in their Houses and dismissing them with peace And of this nature were the Symbols anciently given to the Catechumens Albasp Observ l. 2. Obj. 36. which Albas pinns very probably proveth to be taken out of the Oblations of the Christians which encluded an acknowledgment that they though they were not yet compleat Christians had some relation to the Church of Christ as a more full right of Communion was owned among the Fideles by the Feasts of Charity 13. Other professing signs do enclude some solemn engagement of persons either to undertake or to prosecute true Christianity this if we charitably separate it from other attendant mistakes is designed in the way of the Independent Church-Covenant and in the conclusory part of the Presbyterian League and Covenant and some persons have done the like by some particular writing of their own All I shall say concerning these signs is that such a serious engaging profession can be no other way so allowably and usefully pertormed as in attendance upon and with reference unto the Holy Sacraments because they are Gods own institutions because the proper and principal act and work of him who receiveth the Sacrament is to prosess his owning and to engage himself unto the Faith Hope and practice of true Christianity and because divine grace and fellowship with Christ is also in the Gospel Sacraments tendred unto us And it is to the honour of the Church of England that it appointeth no other way of solemn engagement to Christianity besides the use of the two Sacraments of the New Testament and Confirmation which as it is an Apostolical Rite so it containeth a ratifying and confirming the baptismal vow by persons come to some capacities of understanding and therefore it is to be considered with reference unto Baptism so far as concerneth the solemnity of Engagement 14. Fifthly There are exciting signs which should recal to our memories some profitable object or duty and stir up our hearts and affections to a more serious practice of Religion Such was Joshua's stone set up to be a witness or testimony of their profession lest they should deny their God Jos 24.26 27. and the trinal Mension in Baptism was to mind Christians that their
Scripture to be a Gospel-Sacrament 14. The latter clause of those words of the Article do manifestly alike deny Confirmation and Ordination to have any visible sign or ceremony ordained of God or that God hath not appointed in them any such properly Sacramental sign as Baptism and the Lords Supper hath For in both these the Imposition of hands is immediately a representation of a benediction and of being thereby received into a higher degree among Christians by the ministerial power of the Church and though further grace from God is needful in this higher degree and humble and devout persons may receive grace from God suitable to whatsoever state he calleth them yet grace is in these cases to be expected in the use of Prayer and from the Promises of Gods assistance to and presence with his people and his Ministry but not immediately from God by the use of Imposition of hands as an outward sign whereby that grace is directly exhibited and conveyed and moreover proper Sacraments are seals of Gods whole Covenant and means whereby he conveyeth both pardoning and satisfying grace And I further add that the acknowledging the sign of Imposition of hands in Confirmation not to have any divine institution or immediate command hindreth not its being of Apostolical practice and that in the use thereof we may both follow the example of the Apostles and certifie Gods favour and gracious goodness to persons confirmed according as is above expressed SECT IV. Of the Ring in Marriage And the Conclusion 1. The Ring was by the old Nonconformists called a Sacramental Sign and a new Sacrament and others since have expressed some fear lest the use of these words with the delivery of the Ring In Name of the Father the Son and the Holy Ghost should favour them who account Marriage a Sacrament But if this was an intimation of a Sacrament a last Will and Testament beginning In the Name of God c. and being signed and sealed must be accounted a Sacrament And even among the Romanists who esteem Marriage for a Sacrament the Ring is not fixed upon for the sign or matter thereof but some fix upon the persons contracting others upon all those words and actions whereby consent is signified others as Estius speaketh doubt which of these to close with Bellarm. de Matrim Sacr. c. 6. and Bellarmine admitteth them both 2. Now though Marriage be in some sense a Religious Constitution as having its original institution from God yet both the nature of this society and the end of it speak it a civil state of Gods appointment even as the state of Government and Subjection is and therefore as other civil contracts are established by words of consent ordinarily attended with real signs or tokens as with us some Livery and Seisin is used in the passing over an Estate and by the general consent of the World an Earnest attendeth ordinary Bargains so by a large consent of Nations hath a Ring been thought fit to establish the Matrimonial contract as a pledge or earnest thereof Whence it was an ordinary custom among the Jews to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ring of Espousing the manner of its use among the modern Jews is expressed by Buxtorfe in his Synagogua Judaica Syn. Jud. c. 28. and the ancient practice thereof is mentioned in the Talmud in Kiddushin Buxt Lex Radbin in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among the ancient and laudable customs of the Roman Empire Tertul. Apol c. 6. Tertullian reckoneth this for one that women then wore gold only on that one finger quem sponsus oppignorasset annulo pronubo where the Bridegroom had put the pledge of the Matrimonial Ring Baron An. 57. n. 51. and Pamelius upon that place of Tertullian and Baronius also observeth the like use of the Ring to be expressed by Pliny to which purpose also are the words of Juvenal who describing Marriage saith Et digitis pignus fortasse dedisti Juven Sat. 6. and Theosebius in Photius calleth the Ring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conjoyner of conjugal society But though the use of this Rite in Marriage was very ancient Tertul. de Idolatr c. 16. even among the Pagan Nations Tertullian assureth us it was no part of their Paganism saith he Neque annulus neque conjunctio maritalis de alicujus idoli honore descendit but this pledge and other common earnests were prudently used long before the time of Christ and are still continued under Christianity 3. And that the principal use of this Rite is under the Christian state continued to be an earnest of this Matrimonial Contract is not only manifest from those ancient ritual words mentioned by Durantus Durandus and many others Annulo suo subarravit me sibi Dominus but from S. Augustin Aug. Tr. 2. in 1. Ep. Johan who calleth it arram sponsi the pledge or earnest of the Husband and the same intent hereof is expressed in several testimonies cited in Gratians Decretum c. 30. q. 5. c. nostrates Foeminae V. Gloss in c. 27. q. 2. si quis And in our Liturgy the giving and receiving a Ring is declared to be a pledge of the Vow and Covenant made between the persons who enter upon this state of Marriage And whereas these words In the Name of the Father of the Son and of the Holy Ghost have some relation to the pledge of Wedlock by the Ring in our Office of Marriage as it is a testimony of consent to the Covenant of Marriage the sense and design thereof is to express thus much That this Contract of Marriage in the Church is undertaken with respect to the Rules of the Christian Doctrine and the Institution of God concerning Marriage and by Authority therefrom and in Subjection thereunto and that by reason of this institution the expressed consent of the persons contracting must stand firm and inviolable and therefore it is fitly and solemnly declared to be In the Name of the Father of the Son and of the Holy Ghost in that being now joyned together by God no man can put them asunder 4. But besides this principal end of the Ring the delivery thereof did also include a giving authority to the Wife to command and take care of the goods of the house and the provisions which the ancient Romans usually sealed and hence the Ring given in Marriage was a Seal-ring Paed. l. 3. c. 11. Thus Clemens Alexandrinus calleth it a Ring of Gold given to the Woman but not for ornament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to set a seal upon what requireth safe custody and in the same Chapter he saith that the care of the house is fitly committed to the Wife and those who have no wives may use the Seal-ring themselves So he expresseth this ancient usage of giving a Seal-ring which may also not improbably be designed in the comprehensiveness of Tertullians language Tertull. ad Vxor l. 2. c 9. by his Phrase of
the institutions of Christ which is the first consideration I propound 4. Cons 2. The necessity of being duly qualified for the right receiving the Lords Supper doth not leave men at all excusable in their ordinary forbearing for the danger of performing any Religious duty carelesly is expressed in the holy Scriptures to quicken men unto the greater piety in their attendance upon those services but not to give them any liberty of neglecting them That slothful and wicked servant who hid his talent in a Napkin had at last no comfort by his pretended excuse for his neglect that he looked upon his Lord as an hard man whom he could not please Mat. 25.24 30. but was cast into outer darkness It was no way lawful for the Aaronical Priests to forbear to offer the Sacrifices which God had commanded because he had declared that he would be sanctified in them that come nigh him and had destroyed Nadab and Abihu for their undue approach Though God upbraided the Jews that they did steal and murder and commit adultery c. and come and stand before him in his House which was called by his name yet it was still the duty of every male among them religiously to present themselves there before the Lord three times in the year Deut. 16.16 and they were all enjoined to keep the Passover which encluded a yielding themselves to the Lord. 2. Chr. 30.8 and a preparing their heart to seek God v. 19. And when S. Paul had said 1 Cor 11.27 28 29. that whosoever shall eat his bread and drink this Cup of the Lord unworthily shall be guilty of the body and blood of the Lord this giveth no allowance to any to neglect this Ordinance but the next verse directeth but let a man examine himself and so let him eat of that bread and drink of that Cup and the following words For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body are laid down as an argument to shew that men ought to examine themselves and so to eat and drink 5. He that heareth or readeth the word of God or knoweth his will or professeth the name of Christ without obedience yielded thereunto doth encrease his sin and condemnation and yet hearing reading knowledge and profession of Christianity are necessary duties but that which it here only available and is every mans indispensable duty is to join the life of Christianity with its knowledge and profession So it is a duty to receive this Sacrament and to be careful not to receive it unworthily or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsuitably to its nature and institution Wherefore this Ordinance encluding under the Elements of Bread and Wine an Heavenly Communion of the body and blood of Christ whose death is here represented as he offered up himself to God for us and established the New Testament with the assurance of all the blessings and promises thereof the worthy receiving this Sacrament will require that Communion with Christ be both heartily desired and piously embraced that the death and mediation of Christ be acknowledged as the only way of atonement and remission of sins that the Christian Religion established in the New Testament or Covenant be owned as the only true Religion and all others rejected that the promises of eternal life pardon and grace be valued and sought after as the chief objects of desire and hope and that the Christian practice which the New Testament requireth be undertaken and resolved upon with a circumspect care of repentance and amendment of what is amiss and with a peculiar respect to peace and love by reason of this Sacrament of Unity it being noted by S. Augustine De Consecr dist 2. c. Qui manducant that he who receiveth the Sacrament of Vnity and doth not hold the bond of peace doth not receive the Sacrament for his good but as a testimony against himself which was also the Doctrine of S. Paul 1 Cor. 11.17 18. And though there be too many who do not practise according to the necessary rules of Christianity it is absolutely and indispensably necessary for them that their lives be changed and amended that they may not only be fit to receive this holy Sacrament but that they may be fit to partake of the blessing of God and to avoid the dreadful miseries of everlasting torments and to live answerable to their Baptismal Covenant that they may be advantaged by their profession of Christianity And let any man consider whether it be not as unreasonable a Plea in the sight of God for any man to avoid the holy Communion because he is not willing to live according to the Christian rules when both these things are his duty as it would be in the sight of a Prince for a Subject to refuse to take the Oath of Allegiance upon pretence that he is enclined to undertake practices of Rebellion 6. Cons 3. The Doctrine of our Church and its Rules for Communion do not allow that any persons should come to the holy Sacrament otherwise than in a suitable and Religious manner but it jointly urgeth as the holy Scriptures do also the duty of coming and the necessity of coming preparedly Amongst our Writers Bishop Cranmer declared that we ought not unreverently and unadvisedly to approach to the Lords Table but we ought to come to that Board of the Lord with all reverence Def. of Cath. Doctr. of the Sacr. l. 3. c. 14. faith love and charity fear and dread Both Bishop Whitgift and Mr. Hocker in their defence of the Order for the Communion against T. C. allow that there may be cause of present forbearance from this Sacrament because of unfitness but this ought to be amended B. Whitg Tr. 9. c. 6. Tr. 15. c. 2. and that it is not desirable that men persisting in wickedness should be constrained to come to the Lords Supper Eccles Pol. l 5. c. 68. But it is needless to add other testimonies when the Communion Book it self in the first exhortation saith If any of you be a blasphemer of God an hinderer or slanderer of his word an adulterer or be in malice or envy or in any other grievous crime repent you of your sins or else come not to that holy Table lest after the taking of that holy Sacrament the Devil enter into you as he entred into Judas and fill you full of all iniquities and bring you to destruction both of Body and Soul Wherefore it is acknowledged in our Church that the receiving the Holy Communion is not a right Christian action where it is not performed with a Christian spirit and disposition and partly upon this account and partly for the disciplinary discountenancing of wickedness both the twenty sixth Canon and the Rubrick before the Communion do require that no notorious evil liver or malicious man before their amendment be suffered to come to the Lords Table and consistently herewith must that
with the engagement to love submission and acceptance of the heart and since there are different degrees of Faith in several adult Christians and different acts of Faith relating to the object thereof in the Jewish and Christian Church it will be sufficient that the Faith which referreth to Infants have only some general agreement in its notion with the Faith of the adult Now since the Faith of the adult is an acceptance of the Covenant of Grace and the Gospel Doctrine with a submission thereunto which in their state requireth an active exercise of the whole Soul Mind and Will when an Infant is said to believe this must consist in such an acceptance of and submission to the Gospel as his State is capable of which is Passively Thus by being baptized he accepteth Christ and the Covenant of Grace being united to and made a Member of that Church which holdeth Christ as the head and the Gospel Covenant as the ground of Hope or if Baptism cannot be obtained its being designed may be here considerable and hereby according to their capacities Infants do enter upon a profession and acceptance of the Christian Faith which their sureties declare and themselves stand obliged to owne when they come to years of understanding To this purpose in S. Aug. Infans vocatur fidelis Aug. Ep. 23. non rem ipsam mente annuendo sed Sacramentum percipiendo and in Gratian Credere est infantibus baptizari or they become believers by being baptized into the Faith and thus S. Aug. giveth an account of the Custom of the Church declaring Infants at their Baptism to believe that is to undertake the profession of the Faith and this he calleth saluberrimae consuetudinis rationem an account of a very good Custom 3. Obj. 2. If Infants be savingly regenerated by being baptized then must Infants dying without Baptism be excluded from Salvation Ans 1. Though it be certain that S. Aug. Fulgentius Prosper Isidoms Hispalensis Alcuinus and the whole stream of later Writers before the reformation do pass a sad sentence upon unbaptized Infants yet even then some and those none of the meanest Cassand de Bapt. Inf. did strive against the stream as Biel Gerson Cajetau with some others noted by Cassander And it hath been ordinarily acknowledged in the Christian Church that where Baptism could not be obtained adult persons exercising Christian Graces Cont. Don. l. 4. c. 22. might obtain Salvation without it even besides the case of Martyrdom this was asserted by S. Augustin largely defended by S. Bernard Bern. Ep. 78. Lib. 4. Dist 4. Amb. de Obit Valent and the Master of the sentences with his School is encluded in S. Ambrose his hopes of Valentinian the Younger who died without that Baptism which he designed and desired and is proved by the instance of the Thief upon the Cross And hence it will follow that though Baptism be an instrument of Salvation yet it is not in all Cases of absolute necessity thereunto 2. There is cause to hope well of those dying Infants who cannot obtain Baptism because the mercy and goodness of God may account them according to their capacity passively to accept of the Covenant of Grace by being born in a Church and of Parents who designed them for Communion with Christ and the embracing Christianity Rivetus ubi supra n. 8 9. Wardi Resp ad Gat. n. 18. Of the happy state of such Infants Rivet and Dr. Ward doubt not though this latter expresseth his less degree of confidence where Baptism is wanting through the neglect or contempt of the Parents yet it must of necessity be acknowledged that there is greater certainty of the Salvation of Infants baptized than of those who dye without Baptism because the Ordinances of Christ ought by no means to be looked upon as useless for salvation and the promise made to Christians and their Seed is upon condition of their acceptance of the Covenant of Grace Act. 2.38 39. as was also the promise to the Seed of Abraham Gen. 17.7 14. 4. Obj. 3. If Infants be savingly regenerated by Baptism it would be an excellent piece of Charity to baptize Pagan Infants and even to murder baptized Infants because many of these do afterwards by irreligion or debauchery expose themselves to eternal damnation but the former is opposite to Christianity and the other to humanity Ans There can be no act of Charity but what is every way conformable to Christian duty and is no way injurious to the interests of men and therefore the actions mentioned in this objection are far from being charitable Because 1. To baptize Pagan Infants continuing with them under their education would be to abuse Gods Ordinance by administring it to subjects not duly qualified according to the will of God and therefore no saving benefit could be expected thereby to such Infants because as Mr. Hooker expresseth it Eccles Pol. l. 5. n. 57. Sacraments are not physical but moral instruments of Salvation which unless we perform as the Author of Grace requireth they are unprofitable 2. To take Pagan Infants from them forcibly and unjustly that they may be baptized and educated in Christianity is no right act of Christian Charity for though those particular persons might obtain that Salvation by embracing the Christian life and doctrine which they cannot enjoy in the pursuance of Pagan Idolatry yet such actions being against the right of their Parents and thereby contrary to that justice and innocency which Christianity recommendeth would greatly tend to the prejudice of the name of Christ in the World 3. Pagan Infants undertaken to be brought up in Christianity and as it were adopted into Christian Families have by reason of that intended education a right to Christian Baptism as Abrahams Servants bought with money had to Circumcision with all others born in his House and if such an Infant dye so soon as it hath received Baptism yet Fulgentius declareth him factum esse haeredem Dei Fulg. de Ver. Praed l. 1. c. 12. cohaeredem Christi that he is made an Heir of God and joint Heir with Christ 5. As to the other part of this Objection Though it be certain whatever we judge of Baptismal regeneration that it had been better for every wicked man never to have lived to commit those hainous sins for which the wrath of God cometh upon the Children of disobedience yet there can be no more horrid and uncharitable action attempted in the World than the murdering baptized Infants which would be a wicked acting against the holy command of God and extreamly opposite to the meekness and goodness of Christianity and such practices would tend to the ruin and extinguishing of the present Church of God and to render Christianity abhorred in the World to the prejudice of many thousands of Souls and to the prejudice of these Infants both in the loss of their lives and in hindring them of the opportunity of exercising pious
and holy lives in the World whereby God might be glorified and themselves qualified through the grace of God to partake of higher degrees of glory in the World to come there being good reason to judge that the Apostles Martyrs and eminent Servants of God in this life have a more excellent glory in the other World where all that enter in have perfect joy 6. Obj. 4. This position placeth a great efficacy in Order to Salvation in an outward action of man baptizing yea rather more than in the Grace of God and Predestination Since it must be supposed that many who were in a state of Salvation by their Baptism do yet finally perish and therefore also all those who assert perseverance in a state of Grace must disown this opinion of Baptismal saving regeneration Tertul. de Bapt. c. 2. Ans 1. That it is certain that some outward actions of men not as they are their actions but as they onclude the tenders of the grace of God and are his institutions or as they bear respect to the Grace and Promise of God may be greatly available to our Salvation such were the Apostles Preaching and such is the due Administration of Sacraments and he who will dispute against the efficacious vertue of these things as means of Grace must oppose also the saving benefits of the Gospel and of the institution of Christ And the advantage by this Ordinance of Baptism is that it is a performance on mans part of what the Covenant of Grace requireth concerning Infants and that it is on Gods part an Ordinance of Grace and therefore the benefits by Baptism do flow from the Grace and Promise of God and ought not to be considered in opposition thereto and even the advantage of baptized Infants dying in their Infancy is the fruit of the grace of God and Predestination Wardi Thes n. 36. 2. The Question about Perseverance is well observed by Dr. Ward to be distinct from this present subject for to persevere in the Infant-regeneration which is chiefly relative is no sufficient qualification for the acceptance of the adult in whom another kind of regeneration by inward real conversion and gracious qualifications and exercises is necessary and of whom the Question of Perseverance is in the same place declared to be understood Thes Salm. de Persever th 39. Ibidem and to the same purpose writeth Amyraldus also And whereas Infant Baptism receiveth the person to be under the Covenant of Grace it is justly asserted by Dr. Ward that even those who after Baptism live in wickedness do continue acquitted and discharged from the Original guilt of the first Covenant and that bringing destruction upon themselves under the Gospel they do perish altogether for the breach of the second Covenant or for not performing the conditions of Christianity which they undertook in Baptism which also was asserted by S. Augustine Thes n. 35. Fulgentius Prosper and the African Synods which are by him there produced SECT VI. Of the notion of visible regeneration in Baptism 1. There is another Notion of Baptismal Regeneration to be considered That Baptism doth certainly admit persons into Communion with the Church of Christ and to visible Membership with him and that every baptized person whether he be adult or Infant hath thereupon such titles belonging to him that he is to be called regenerate a Child of God a Member of Christ upon the account of his being then admitted into the Christian Society and being received by Baptism to the profession of Christianity and under the Covenant of Grace whereby he is visibly such And this opinion as it referreth to the adult doth also acknowledge that Baptism is to them a means of Grace and of Spiritual Regeneration unto Salvation when they come to it duly prepared with those gracious qualifications which are necessary to the receiving the saving benefits of Gods Covenant and also as it is well improved by their future holy exercises of life Indeed there are some men who allow no spiritual efficacy to the Ordinance of Baptism as an instrument of grace but this is an opinion so contrary to the nature of a Sacrament and to the general Doctrine of the Ancients and the Protestant Churches that it deserveth to be earnestly exploded 2. This notion as it is extended to Infants as understanding them in this sense to be regenerated in Baptism was embraced by some in our Church from King Edwards Reign and seemeth probably favoured by some expressions of Bishop Whit-gift Answ to the Appeal c. 12. and is more particularly expressed by Bishop Carlton and divers others Nor doth the entertaining this way of explication necessarily deny the saving Regeneration of all baptized Infants For though some few persons have inconsiderately uttered hard expressions against many dying baptized Infants as that multi infantes damnantur cum baptismo such words do appear at least so unadvised and ungrounded that I presume it will be ordinarily acknowledged by them who embrace this notion to be neither safe nor charitable to imitate them But most others who proceed this way though they come not so far as to embrace it as a Doctrine that all baptized Infants in the Church are in a state of Salvation yet because they know of nothing wanting towards their Salvation they conclude that it is at least very hopeful to God-ward and that the Church by the judgment of Charity must acknowledge them all in a justified estate 3. Bishop Carlton declareth himself to this purpose Vbi supraâ— That young Children baptized are delivered from Original sin we doubt not and if they dye before they come to the practice of actual sins they shall be saved and that Children baptized are put into the state of Salvation I make no doubt of it but saith he this we must believe ex judicio charitatis Which Phrase of believing by the judgment of Charity which some have thought improper is I conceive the same with those words of S. Paul 1 Cor. 13.7 Charity believeth all things that is where there is nothing that can determine us to the contrary Christian Charity requireth us to entertain the most favourable apprehension and to judge and hope the best And that Rubrick That Children baptized dying before they commit actual sins are undoubtedly saved may according to this notion be acknowledged as certainly true of Children indefinitely without denying it to be true universally And they who entertain these apprehensions do acknowledge that all baptized Infants or others are regenerated and justified Sacramento tenus or they are visibly such so far as concerneth their profession and the application of the means of grace and they may be affirmed to be such according to the usual language of the Holy Scriptures concerning Sacraments and the dispensation of the grace of God 4. And this notion as it is very true so it is made use of and manifestly allowed in our Liturgy in the office for them who are
baptized in riper years where every person then baptized is said to be regenerated and graffed into the body of Christs Church to be born again and made an heir of everlasting Salvation through our Lord Jesus Christ and to have now by Baptism put on Christ being made a Child of God and of the Light Yet it is not hereby intended to be dogmatically declared that every adult person receiving Baptism is thereby in a certain state of Salvation because true Faith and Repentance which some such persons may possibly want is in them necessary in order to the spiritual efficacy of the Sacraments and is so acknowledged by the Doctrine of our Church Artic. 27. For as our Articles declare that those who receive Baptism rightly are thereby as by an instrument graffed into the Church and obtain remission of sins so they also assert concerning Sacraments Artic. 25. that in such only who worthily receive the same they have a wholesom effect and operation 5. Agreeable hereto are the frequent expressions of the ancient Church in which it was ordinarily and truly delivered that Baptism without true Faith and Repentance cannot avail to the salvation of the adult nor put them into a present justified state And though some words in S. Augustine by way of dispute and inquiry do incline to the contrary yet that that was none of his fixed judgment was sufficiently observed by the Master of the Sentences Sent. l. 4. Dist 4. b. Aug. Cont. Liter Petit l. 1. c. 23. S. Augustine proveth that Baptism is inwardly of no profit to some from the example of Simon Magus and from the same instance S. Hierome concludeth Hier. in Ezek. 16. that he who doth not receive Baptism with a compleat Faith is indeed baptized with water sed nequaquam baptizatus est in salutem but is in no wise baptized unto salvation Cyril Hieros Procatach and Cyrill of Hieru expresseth him who cometh with his body to Baptism and not with his heart to be nothing profited And this must needs be acknowledged for truth because the performance of the conditions of the Covenant of grace by the adult can in no respect be confined to Baptism only 6. Yet these Writers did ordinarily acknowledge both universally concerning all persons baptized and particularly concerning any adult person that they had put on Christ and were made his Members and were regenerated by the Holy Ghost and born again with other such like expressions S. Augustine saith Cont. Donat l. 5. c. 24. Men put on Christ either ad Sacramenti perceptionem so far as concerneth the receiving the Sacrament or usque ad vitae sanctificationem as far as reacheth to the sanctification of life which is admitted by P. Lombard who inferreth thence that all persons who receive Baptism put on Christ Cyril telleth every one of those adult persons who came to be baptized Cyr. Catech 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Ghost will seal your Souls According to the expression of Rabanus any baptized person à Christo Christianus vocatur De instit Cleric l. 1. c. 1. Dei Patris Ecclesiae matris noscitur esse filius is called from Christ a Christian and is known to be a Child of God his Father and of the Church his Mother and Clemens Alexandrinus accounteth all who are admitted into the Church of Christ to be called Members of Christ whose body is the Church and towards them who indulge themselves in Carnal practices and pleasures Strom. l. 7. he indulgeth himself in this fanciful expression to esteem them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. But above all the language which the holy Scripture useth is to be observed which as it oft speaketh of Children of God and such like Phrases concerning them who are inwardly renewed by a divine life which it every where requireth as of absolute necessity so upon account of visible admission to the Church and profession of the Faith it oft applyeth the like expressions towards every person received into the Church So 1. Gal. 3.27 S. Paul declareth as many of you as are baptized into Christ have put on Christ 2. Concerning baptized persons being Members of Christ and graffed into his body the Apostle saith 1. Cor. 12.13 We are all baptized into one body and v. 27. Ye are the body of Christ and Members in particular Which words respect every one in the Church of Corinth who are required from this argument because they are members of Christs body to consult not themselves but the benefit of the whole Church and to consider the different proportions of several Members And when he useth this Argument against Fornication 1. Cor. 6.15 Shall I take the Members of Christ and make them the Members of an Harlot God forbid he doth no doubt thereby disswade every person who had undertaken Christianity from that filthy sin because by his Baptism his body was dedicated to be a Member of Christ And to this may be added what our Saviour speaketh Joh. 15.2 of a branch in him that beareth not fruit 8. V. Sect. 9. n. 5. 3. Concerning the titles of being regenerated born again and being the Children of God we may observe that even those circumcised Members of the Jewish Church who denyed the holy one and the just and killed the Prince of life Act. 3.14 15. Act. 3.25 and who as yet had not repented nor were converted v. 19. were yet called the Children of the Covenant which God made with Abraham And of those Jews for whom the Apostle had great sorrow and continual heaviness and for whom he could wish himself accursed from Christ he saith Rom. 9.4 that to them pertaineth the adoption By which expressions it is meant that they were visibly Children of the Covenant by undertaking it and that they were under the tenders and external priviledges of adoption and under the visible means of the spiritual benefits thereof Under the Christian profession the Apostle expressing to his Galatians the difference between being under the legal Covenant which gendreth to bondage Adv. Marc. l. 5. c. 4. Ch. 4.24 and the Evangelical Covenant which bringeth forth them that are free or between Judaismus and Christianismus as Tertullian speaketh saith that the Jerusalem which is above that is the Covenant of Grace and the Gospel Doctrine as Illyricus rightly glosseth is the Mother of us all Illyr Gloss in Loc. v. 26. and we are the Children of the promise v. 28. Which things are mentioned as titles of priviledge which their undertaking the Gospel profession did receive them unto And when the Apostle telleth them Gal. 3.26 Ye are all the Children of God by Faith in Christ Jesus it is evident from his scope that by faith is there understood the Gospel dispensation of Faith undertaken by them in opposition to the Law and that those who by Baptism are admitted to the profession of the Christian Faith are called the
Children of God Ch. 3.26 27. or by way of distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons of God under great external priviledges of Christian freedom and also inwardly Sons and Heirs of life if they live as becometh the profession of Christianity whilst they who were under the Law were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children under age being in bondage under the Elements of the World Gal. 4.1 3. And since all those who by Baptism do enter upon Christianity are entituled Sons of God which Sonship proceedeth not from their natural Generation but from their entrance into the Covenant of God persons baptized may according to the same sense be hence called regenerate and born again and such expressions also are sufficiently allowed and defended from the Scripture speaking of being born again of Water and of the Spirit Joh. 3.5 and calling Baptism the washing of regeneration Tit. 3.5 9. 4. Concerning baptized persons being called Heirs of Everlasting Salvation we may observe that those Members of the Church visible who shall be cast into outer darkness are yet called Children of the Kingdom Mat. 8.12 And they may well be called Heirs to whom the promise referring to the inheritance is confirmed and who are by Baptism received under the Seal of the Covenant of Grace which alone giveth right of inheriting Gal. 4.30 On this account the Gentile Church and every Member embracing the Christian Faith are called Fellow-Heirs and Members of the same body Eph. 3.6 they also being now by the Gospel grace received to be the Children of the Covenant And S. Peter exhorteth Husbands and Wives embracing Christianity to mind their duties as being Heirs together of the grace of life 1 Pet. 3.7 And when S. Paul exhorteth the Thessalonians to walk worthy of him who hath called them unto his Kingdom and Glory it is manifest that he speaketh to them all and even to them who were most negligent of the Christian life to whom such titles of dignity do belong from their Christian profession and being under the Gospel Grace though the inward priviledges exhibited under those Titles are only the portion of those who do perform the Conditions of the Gospel Covenant And upon the same account that baptized persons may be called the Sons of God they may be also thence concluded Heirs of Salvation 10. 5. On the same manner may Christians by Baptism be acknowledged to be regenerated by the Holy Ghost because the entrance into the body of Christ by Baptism is a priviledge obtained by the Grace of God or by the Holy Spirit For in Baptism the Minister acteth in the name of the Father Son and Holy Ghost and therefore as Calvin asserteth Baptism is to be received as from the hand of God Baptismus accipiendus est quasi ex manu Dei Wherefore in like manner as Baptism which is performed in the name of the Holy Ghost hath been shewed to regenerate persons may be properly said to be therein regenerated by the Holy Spirit to which agreeth that Phrase of being born of Water and of the Spirit Joh. 3.5 And as all gifts and diversities of operations in the Christian Church are derived from the Holy Spirit 1 Cor. 12.4 11. So particularly this gift or priviledge of being baptized and received into Membership with the body of Christ is acknowledged by the Apostle to flow from the holy Spirit unto whom all benefits of Divine Grace and favour are ascribed For the Apostle saith concerning every visible member of the Church of Corinth as is manifest from the design of that Chapter 1 Cor. 12.13 By one Spirit we are all baptized into one body to which place Zanchy referring saith Vi Spiritus Sancti baptizamur c. De Trib. Eloh Par. 1. l. 7. c. 5. Sect. 6. By the power of the Holy Ghost we are baptized of the Father into one body of Christ and thereby regenerated as well by the Spirit as by the Father and the Son And again Haec regeneratio seu insitio in Christum fit à patre sed per Spiritum Sanctum And this is agreeable to our Book of Articles Artic. 27. expressing that in Baptism the promise of forgiveness of sins and of adoption to be the Sons of God by the Holy Ghost are visibly signed and sealed 11. Besides these expressions the Scriptures speak of persons baptized being buried with Christ Col. 2.12 and being dead unto sin and buried with Christ by Baptism unto death and being planted together in the likeness of his death Rom. 6.2 4 5. And as Zanchy at large observed Tom. 7. de Persever c. 2. p. 118. 137 138. Notanda est Scripturarum consuetudo c. The usual way of the Scriptures is to be observed they call as many as give up their names to Christ and are baptized into his name persons justified sanctified and the Sons of God And in another place he saith All who are baptized are sealed unto Christ Tom 8. de Relig. Christ Fides De. Baptismo Sect. 1. as being now incorporated into him by the Holy Ghost that they may not be under their own power but under his by whom they are said to be taken into the fellowship of his Covenant and to be made one body with him and all Saints and to be partakers of all spiritual and heavenly good And in his next Paragraph he saith All who are baptized tales esse fieri Sacramentaliter vere dicuntur Sect. 2. are sacramentally and truly said to be such and to be made such 12. But it may be said that according to this sense these expressions of being regenerated born again members of Christ c. have but a low signification not suitable to the excellency and dignity of those names Ans 1. These expressions even as they are used at the Baptism of the adult do enclude a considerable hope and evidence of true spiritual Communion and Membership with Christ and of inward regeneration and a right to Eternal Life which are benefits certainly attained in Baptism by persons duly qualified for the receiving them 2. They declare the very high priviledge of the Christian calling the entrance into which is the way to the Communion with Christ and to the highest enjoyment of the priviledges of the Children and Heirs of God which those persons do enjoy who do neglect the Christian life And the Scriptures usually mention those who are under the tenders of Salvation by terms of great priviledge and dignity not to make them secure in the disregarding true piety but partly to amplify and exalt the Gospel grace and goodness of God whereby so great benefits are set before us partly to manifest our great engagements to exemplary Piety and Obedience from so great encouragements partly to testifie that if we perish by willful neglect of God and disobedience to the Gospel this will be to fall into dreadful misery out of that state which encluded excellent means and great opportunities of obtaining Eternal
contended for amongst us I shall observe that this hath been many ways also grosly abused First it was the ordinary gesture of worship in the Romish Pagan Idolatry The ancient laws of their Pagan worship required ut adoraturi sedeant which as Plutarch affirmeth Plut. in Numa was appointed by Numa Pompilius and Tertullian informeth us that at their Gentile solemnities even in his time they worshipped their images sitting Tertul. de Orat. c. 12. adoratis sigillaribus suis residendo 11. And in the Romish Church it is by some asserted and appeareth very probable that the Pope himself at some solemnities receiveth the Eucharist sitting When the Emperour receiveth his Coronation their Master of Ceremonies telleth us that at the time of Mass the Pope with the Emperour following him in the place of a Sub-Deacon goeth to the Altar whence Pontifex ad sedem eminentem communicaturus revertitur Sacr. Cerem l. 1. Sect. 5. Cap. 3. the Pope who at that time doth himself celebrate goeth to his seat of eminency therein to receive the Communion And a Book called the Quench-Coal written many years since as an Answer to Dr. Heylins Coal from the Altar produceth this testimony from William Thomas in his History of Italy who declared himself an eye witness thereof in the year 1547. that the Altar in the Cathedral Church of Rome Quench Coal p. 12. even in the time of Mass when the Pope received the Sacrament was standing in the midst of the Quire and the Pope sitting in a Chair of State about it And Didoclavius telleth us which is the only instance he produceth out of any History for sitting at the Sacrament and he may be mistaken in that that the Benedictine Monks receive the Sacrament sitting upon the Thursday before Easter Altar Damasc c. 10. and yet I suppose if his observation be true he will not imagine that they receive it with less adoration of the Host than other Papists do 12. And sitting at the Sacrament hath yet been much more abused by the Arians in Poland as their Synods called the Socinians who as denying the Divinity of Christ In Synodis Cracoviens Petricoviens Wlodislav Toruniens in Corp. Confessionum and not giving due reverence to him were the first Authors known to those Churches of this sitting gesture upon which account the Churches both of the Bobaemian Augustan and Helvetick Confessions residing in Poland and Lithuania disclaimed the use of that gesture though they esteemed it lawful in it self as being upon this occasion scandalous Wherefore to assert that every gesture grosly abused by others ought to be utterly relinquished is not only contrary to truth and to the practice of the Church of England but is herein opposite to the use of all the reformed Churches and it would make void Christs institution of the Sacrament by admitting no gesture to be lawful to communicate therein 13. Yet that we may discern the various working of mens minds in their arguments against this kneeling gesture and how copiously every thing affordeth matter to them who will take up with any thing we may observe Div. Right of Ch. Gov. Ch. 2. q. 1. p. 195. that as kneeling is sometimes disliked as having been Idolatrously abused so sitting is sometimes pleaded for as being the gesture practised and allowed by Christ because it was the gesture say they in the Idols Temple Thus Mr. Rutherford in these strange expressions undertaketh to prove that Christ did sit at the Lords Supper because sitting at the Idols Table 1 Cor. 8.10 declareth that in Religious Feasts sitting was ordinary and a sign indicant of honouring the spiritual Lord of the Banquet and a religious Communion with the Lord of the Feast was hence signified 14. Another thing urged against kneeling at the Sacrament Obj. 5. Rutherf Divine Right of Ch. Govern Ch. 1. Qu. 5. Sect. 1 3. which of the others is most strange and uncharitable is this that kneeling at the Sacrament is Idolatry and is parallel with worshipping god by an Image and even with the Pagan Idolatry it self upon this ground Altar Damasc c. 10 p. 801. because to kneel before any Creature as a memorative object of God though there be no intention of giving divine adoration to that Creature is Idolatry in the opinion of some men 15. Ans 1. This rash position tendeth to make the Jews worshipping God before the Ark or mercy Seat and before the Temple at Jerusalem or the Tabernacle in the Wilderness to have been equally Idolatrous with the serving Jeroboams Calves or worshipping Baal which was so far from that great sin that it was then a necessary duty of Religion And the cause of this gross mistake is the want of considering the vast difference of worshipping a false God or making use of a memorative object to represent the likeness of the divine being which is contrary to his nature and forbidden by his Precepts and of using such a memorative object in worship as is to be a memorial of the Covenant and grace of God and Christ and his Communion with us being to that end appointed and instituted as a remembrance of him If these things be not accounted vastly different it must be concluded not very considerable whether we do things appointed of God or forbidden of him and things agreeable to the nature of God or apposite thereto And besides this to worship God alone making use of such memorative objects as an help thereto which do properly call to our minds Gods mighty works and glorious Attributes is far from being either Idolatrous or blameable If a pious man taking a view of the mighty works of Gods Creation or any part thereof should upon this sight be put in mind of the power and wisdom of their Creator and thence should glorify admire and worship not the Creature but God alone such actions are not evil but devout and religious 16. 2. This assertion is of so dangerous consequence as to disown this holy Sacrament from being an Ordinance of Christian worship and to hinder the principal duties therein to be performed For it is directly contrary to the duties of this Sacrament to condemn the worshipping of Christ as sinful at the view of this memorial of Christs Death in this Sacrament when Christians here ought to magnifie his grace mercy and love to glorifie him for the wonderful Salvation and Atonement effected by his Death to implore his grace and spirit with all the blessings and benefits of the New Testament to acknowledge him and submit to him as our only Soveraign Lord with other such like which are proper actions of our worshipping and inwardly adoring him And it is unreasonable as well as uncharitable where these inward acts of Religion are necessary and a duty to condemn the outward expression thereof as either Idolatrous or any was sinful being directed to him who is Lord both of our Souls and Bodies 17. And though some mens