Body as Baptism is sometimes and in some places administred into its Bosom as into a Sepulchre Rom. 6.4 whereby we are said to be buried with Christ but raised from the Water the Grave gives up her dead and we are risen with Christ renewed again to life by the quickning power of the Spirit in the efficacy and operation of his grace Rom. 6.3 So that as we are Baptized into Christs death so are we baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Theodoret into a participation of the Lords Resurrection Very fitly then is the Font of holy Baptism compared by Leo to the Womb of the Blessed Virgin in which the Holy Ghost is powerfully present for our Spiritual Conception 1 Pet. 1.3 In begetting us again unto God by the Resurrection of Jesus Christ For as of Christ risen Acts 13.33 so of the Infant Baptized does God seem to say This day have I begotten thee And to them who are thus begotten again hear St. Chrysostome reckon up the several Divine Benefits and Blessings Quasi tot Baptismatis largitates honores As so many acts of grace and titles of honor accompanying their Baptism They are become not onely Citizens but also Saints and not onely Saints but also sons and not onely sons but also heirs and not onely heirs of God but also brethren of Christ Rom. 8.17 and not onely brethren of Christ but also coheirs with Christ and not onely coheirs of his Kingdom but also members of his body and not onely members of his body but also temples of his presence and not onely temples of his presence but also organs of his Spirit Et hac de causa etiam Infantes Baptizamus And for this cause also we Baptize Infants that they may be sanctified that they may be justified and that they may be adopted Chrys Tom. 5. Hom. ad Neophyt recited by Aug. l. 1. cont Julian c. 6. Cassand de Bapt. Infant so St. Chrysostome as he is recited by St. Augustine Justification and Adoption being relactive acts the admitting them in Infants is no difficulty but concerning Sanctification as a real work by infusion of inherent holiness whether we shall allow that to Infants in Baptism is a great dispute Cassander from the Antients he makes the Baptismal Regeneration of Infants to consist in the remission of original sin which is Justification and in the acceptation to eternal life which is Adoption But now what the Sacramental Sanctification which accompanies this Justification and Adoption is St. Augustine resolves Difficile est dicere Aug. con◠Donat. l. 4. c. 23. Episc Satisb Epist ad D. Ward It is hard to say yea he that shall undertake the cause as to quit it of all difficulties Ego me Auditorem libentissimè profiterer says our English Augustine I would most willingly profess my self an Auditor and yield the chair Even they who deny Grace inherent habits infused do yet acknowledge the presence and habitation of the Holy Ghost now sure we are the Holy Ghost dwells not but in an holy Temple yet how far the baptized Infant is sanctified to be this Temple and wherein expresly that Sanctification doth consist Explicet qui intelligit ego fateor me non intelligere saith that Learned Author Episc Satisb ibid. and Reverend Father much the honor of our Nation and Ornament of our Church Let him unfold it that understands it for my part I confess mine ignorance That Children are capable of real Sanctification we must needs grant believing them liable to original Pollution For that doubtless the grace of the second Adam is as effectual to make holy as the sin of the first Adam is to make corrupt Besides we say original Righteousness should have been inherent in children transmitted from their Parents by natural propagation if Adam had stood and if so sure children must needs be capable of receiving a superinduced principle of spiritual life from Christ now that Adam and we in him are fain To close then of this we may be assured Baptized Infants have their effectual manner and real measure of Sanctification by the Holy Ghost because pro conditione parvulorum according to the condition of their tender age they are stated in a present ordination to eternal life for that Without holiness no man shall see God Heb. 12.14 Having thus explained unto you with the original and use the benefits and effects of Baptism I shall seasonably resolve you these three Quares 1. What the Judgment of the Church is as to the state of those Infants which die baptized 2. As to the state of those children which die before Baptism being children of the Orthodox 3. As to the state of those children which die before Baptism being children of the Anabaptists Quest 1 First What the Judgment of the Church is as to the state of those Infants which die baptized Answ I answer Though there is some dispute among the Ancient Fathers a hot contest in the after Schoolmen and a more moderate debate in Modern Divines as to the nature and manner of Infants Regeneration the nature of its being and the manner of its causation yet all consent in this all Primitive Popish and Protestant Writers Fathers Schoolmen and others all consent in this judgment and determination from Grounds of Scripture and Divine Reason That Infants lawfully baptized are in such an estate of Justification Sanctification and Adoption as that so dying they are undoubtedly saved And herein our own Mother the Church of England In the Rubrick before the Catechism she is most clear and full Onely observe in those children that live what by Divine Ordination was sufficient to state them capable of Salvation whilst Infants does become insufficient when adult and come to the use of Reason for then is required their actual Faith and Repentance actual Conversion unto God and obedience unto the Gospel of Christ without which they cannot then be saved Quest 2 Secondly What the Judgment of the Church is as to the state of those children which die before Baptism being children of the Orthodox Answ I answer Herein the Judgment of the Church is not so generally one St. Augustine and some in his time and since most of the Roman Church resolve That such Infants so dying they are not saved they have paena damni though not paena sensus they have a punishment of loss though not of sense they enjoy not Gods blissful presence and yet are not cast into hellish flames they have a Limbus Infantum for them but it is of their own fancying not of Gods providing The truth is the Scripture hath not clearly revealed whereby this Quaere may be so convincingly determined And therefore when some sudden surprise of death doth nip those Buds snatch away our tender Babes our duty is to submit with humility to Gods dispensation resigning them up to his mercy and comforting our selves with this resolution of the Orthodox That as in the
Ananias to lye unto the Holy Ghost Act 5.3 4. and in so doing thou hast not lyed unto men but unto God Again we are said to be Temples of God and how Why in that the Spirit of God even the Holy Ghost who is God dwelleth in us One proof more 1 Cor. 3.16 where it is said The diversities of gifts the differences of administrations and the diversities of operations are all from the Holy Spirit 1 Cor. 12.4 5 6. who is called God and Lord working all in all v. 11. yea even dividing to every man severally as he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as a Minister of God according to anothers command but as the Author who is himself God according to his own will As then Christ proves his Divinity in that he communicates life Joh. 5.21 so from hence we prove the Divinity of the Holy Ghost that he distributes his gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as he will Secondly The Attributes of God As that he is eternal Heb 9.14 1 Cor. 2.10 Mar. 12.28 Is 139.7 that he is omniscient that he is omnipotent and that he is omnipresent And much of force there is in this argument of the Holy Ghost's omnipresence an argument not so easily evaded by the sophistical disputes of the Heretick The Holy Ghost in all the Saints of Christs Church is as the soul in all the members of mans body quickning actuating and ordering them so that as there is but one Body Eph. 4.4 so but one Spirit One and the same Holy Ghost then at one and the same time sanctifieth by his gracious presence and operation the Saints of God in heaven and in earth And how is this possible but to a person infinite and omnipresent Thirdly The Works of God As to him is attributed the Creation of the World the giving of Life the distribution of Grace the governing the Church and the Resurrection of the Dead yea by him was Christ conceiv'd in the womb anointed to his Ministry and rais'd from the grave Heb. 7.7 And upon S. Pauls argument which holds to be without all contradiction The less is blessed of the greater upon this argument must the humanity of Christ as Mediator be less in dignity then the Holy Ghost which could not be if the Holy Ghost were not God for that by vertue of the hypostatical union Christ Col. 1.15 as man is the the first-born of every creature Fourthly The Worship of God Adored he is in that Trisagion of the Churches Anthem Rev. 4.8 Holy holy holy Lord God Almighty which was Rom. 9.1 and is and is to come Attested he is as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Discerner of the heart and the Searcher of the Conscience Yea invocated he is in the form of Blessing for his spiritual communion and invocated he is in the form of Baptism 2 Cor. 13.14 for his power of regeneration And here review we the form of Baptism We are baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the name Bez. in loc that is invocato nomine says Beza by invocating the name of the Father and of the Son and of the Holy Ghost But this is too little for so full an Emphasis To be baptiz'd then into the name what is it but by Baptism to be obliged to the faith worship and obedience of God the Father Son and Holy Ghost For that Baptism being the seal of the Covenant of grace the Regius Character the Royal stamp of this seal is the name of the sacred Trinity so S. Augustine Wherefore as God in the Trinity of persons owns us to be his people so again do we as his people vow faith worship and obedience unto that sacred Trinity of persons as our God Here if I should ask those who now have rak'd up the long since buried Heresie of Macedonius what is their fear of affirming the Holy Ghost God Is it to assert many Gods how vain is this fear how false were that assertion For in the mysterie of the Trinity the distinction of the Persons does not multiply the Nature of the Godhead neither does the Unity of the Nature nullifie the Persons For the Father is God begetting the Son the Son is the same God begotten of the Father and the Holy Ghost is the same God proceeding from the Father and the Son So that each Person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner of subsistence whereby the Godhead is distinguished not a part of the Godhead whereby the essence is divided And as to the procession of the Holy Ghost though true it is after the Orthodox Faith was determined and confirm'd by those Orthodox Fathers who in that Oecumenical Council of Constantinople call'd by the Emperor Theodosius did suppress the then spreading Heresie of Macedonius adding to the Nicene Creed what concerns more fully the Faith of the Holy Ghost that he is the Lord and giver of life who proceedeth from the Father c. Though after this there arose a great controversie betwixt the Greek and Latine Church concerning the Holy Ghost's procession the Grecians affirming it from the Father by the Son the Latines from the Father and the Son After a long time the controversie was composed in the Florentine Synod by the prudence piety and learning of good Bessarion the Crecians being satisfied by the Latines that the Filioque and the Son added to the Nicene Creed was taken from that of Athanasius as more fully exprest to declare the procession of the Holy Ghost But to return to the Administration of Baptism which is very aptly called by the Antients Sacramentum Fidei the Sacrament of Faith as admitting into the houshold of the faithful and being the Sacrament of Faith it is administred in the name of the Father and of the Son and of the Holy Ghost as being the sum of our Faith To confess the faith of the Trinity the Antient Church did use their trina immersio a threefold immersion And again to confess the Unity they had but one immersion Greg. l. 1 ep 41. And therefore Gregory writes to Leander the Bishop that it was no matter of reproof whether Baptism was administred with once or with thrice dipping or sprinkling quoniam in tribus immersionibus Personarum trinitas in una potest Divinitatis singularitas designari In three immersions the Trinity of Persons and in one immersion the Unity of Essence may be confest and declared Yea when we say I baptize thee in the name of the Father and of the Son and of the Holy Ghost in the name not in the names we profess the power majesty and authority of all the three Persons to be coequal and so in essence and unity co-eternal In those places where the Church useth three immersions or aspersions as at this day in many Countries the Church does there the first dipping or sprinkling is with a nominating the Father the second the Son the third
manifestation of himself to his Saints In this Sanctuary is the Golden Pot of Manna even an abundant fulness of Divine Joy whose sweetness is incorruptible and everlasting yea here is Aarons Rod which being withered after budded flowred and brought forth ripe Almonds that is the dead bodies of Gods Saints raised to life are cloathed with immortality and glory Or further By the Tabernacle and Sanctuary was represented not onely the Mystical but also the Natural Body of Christ not onely his Church but also himself He the Ark of the Testament as the Word of the Father placed in the Tabernacle as cloathed with flesh He the Table of Shew-bread as our Life and Food in the Eucharist he the Candlestick as our Spiritual Light he the Incense in the sweet savor of his Merits he the Sacrifice in the sufferings of his Cross he the Altar in the efficacy of his Mediation by which ouâ— persons and our Prayers our selves and our services become accepted of the Father Further yet The Tabernacle and Sanctuary was a Map of the Universe the greater World and of Man the lesser World 1. A Map of the Universe the greater World the outward Court representing the outmost Creation the holy Place the Church of Christ and the Holy of Holies the Heavenly Presence 2. A Map of Man the lesser World consisting of Body Soul and Spirit the outward Court that 's the Body 1 Thess 5.23 the inward Tabernacle that 's the Soul and the holy Sanctuary that 's the Spirit by which Spirit we have our communion yea and our communication too with our God And well may the Temple of God be compared unto man 1 Cor. 3.16 1 Cor. 6.16 seeing man so often in Scripture is called The Temple of God Now how well might David in all these Representations of the Sanctuary contemplate a Beauty and that Beauty divine even the Beauty of the Lord No wonder then if David be so importunate in his suit to have his dwelling in so pleasant a seat as the House of the Lord an Habitation which hath Heaven for its prospect the beauty of the Lord for the object of the eye and delight of the Soul But however David doth behold the beauty of the Lord in the Sanctuary yet where is that beauty in our Churches what is that glory of his presence as may denominate them his Houses Why see it in our Churches sacred Liturgy both as to the decency and order of her daily Service and Sacramental Administrations First As to the decency and order of her daily Service There being nothing in Devotion nothing in Doctrine nothing in Substance nothing in Circumstance but what Gods Word either explicitely commands or implicitely allows O lovely Order of holy Worship right a form of Divine Service as being a continued Exercise of all the parts of holy Worship taking up the whole minde and soul of the Spiritual man In this Divine service the Church by an orderly progress of Piety and performance of Devotion sometimes makes confession of sin sometimes deprecations of wrath sometimes Petitions of mercy sometimes intercessions for all men even all estates and conditions of men whatsoever from the highest Prince to the meanest Peasant from the holiest Saint to the vilest sinners Turks and Infidels not excepted Yea in this Form of Divine service and Publick worship see how the Church of Christ doth sometimes adore Gods sacred Majesty sometimes extol his glorious attributes sometimes commemorate his famous acts sometimes recount his gracious blessings sometimes denounce his severe judgments sometimes declare his Fatherly promises sometimes set forth his heavenly praises Sometimes the Church makes profession of her Faith sometimes she publisheth the commands of her God sometimes she is humbled in larger yet not long winded supplications sometimes she is exercised in shorter yet piercing and pathetical ejaculations All which hang together not as mens extemporary non-sense like ropes of Sand but in an orderly composure like a chain of Gold one part still linkt within another to become a fit ornament to set off the Churches beauty whereby she is the more comely and fair in the eyes of her beloved Secondly View we the Beauty of holy Worship in the Churches Publick Administrations to instance in that one of the blessed Sacrament of the Eucharist O how does Divine Order Reverence and Devotion mutually contend which shall give greatest lustre to the Beauty of this solemnity First the judgment is rightly informed from sacred Scripture in the Mysteries of that blessed Sacrament And the judgment being rightly informed by instruction the affections are divinely raised by exhortation set on with that perswasive argument and inforcing motive the riches of grace and promises of life which God hath vouchsafed unto his chosen through Christ This done the Church proceeds to an oral confession of sins and upon that a Ministerial absolution of the penitent and after with heart and hands and eyes lift up to Heaven all joyn together in the devout Harmony of Prayers and Praises Then the Faithful Pastor of the Flock having offered unto God the Sacrifice of his own Rev. 8.3 and others Devotion ascending up before the Throne of Grace as sacred Odors made acceptable through the Incense of Christs merits he proceeds with fear and reverence to the Consecration of the Sacramental Elements and how is this why observe It is with a most pathetical commemoration of Gods love of Christs passion and of mans redemption yea with an obediential and Eucharistical acknowledgement of Christs holy Institution with the Order and End of the blessed Sacrament Upon which is pronounced the Word of blessing with Prayer consecrating the Bread and Wine to be the Sacramental signs and seal of Christs Body and Blood The Consecration ended View we the Administration in which the dearest pledges of Divine love are delivered with a Summary Recapitulation of the whole Sacraments mystery That so the Soul of the receiver may have a present impression of renewed Devotion in the very act of receiving This Ministration being performed the close of the whole service is applicatory of the whole solemnity in most devout and pathetical Prayers with Heavenly and Evangelical praises which being ended the Congregation is dismist with a Ministerial Benediction Now ex pede Herculem know ye the Eagle by its Feather the Diamond by its spark the excellency of the Churches Liturgy by this one part of her Publick service the solemnity of the Eucharist of which Sacraments administring I may say what St. Paul said of the Corinthians prophesying 1 Cor. 14.25 That if an unbeliever or any one except a pertinacious Separatist come into the Congregation of Gods people while they are exercised in this solemn service of Divine Order Reverence and Devotion he will be ready to fall down upon his face and worship God reporting that God is in them of a truth I may confidently affirm That so lovely is the Beauty of the Churches Order
the publick Ministry of his Word and Sacraments so in the private duties of thy Closet devotions And if thy duties of devotion in prayer and praises be not perfunctory and formal thou shalt find by sweet and gracious experience that they are the food and nourishment of thy soul And therefore as the body when it wants its meals so the soul Psal 36 8. Psal 63.5 when it omits its prayers shall feel an hungring and griping in it self and a good argument it is those devotions afford some solid sustenance when the soul upon the want of them does feel a sensible emptiness Wherefore whatsoever are thy affairs or engagements in the World cherish thy desires and longings after God and Christ in thy soul and when thou hast not the opportunity of retirement and privacie for thy devotions retreat thy thoughts into the secret Closet of thy Heart and let thy Mind so swift of wing as moves further in a moment then the Sun in a day let thy Mind send forth its winged Messengers some heavenly Desires which taking a sudden flight to the Throne of grace Gen. 8.11 shall like Noahs Dove return thee an Olive-branch of peace and comfort into thy bosom Do thou by some secret ejaculatiâ—ns as by some coals from the Altar keep alive thy fervor of holy devotion and zeal of ardent love unto thy God and unto thy Jesus 2. The Grounds of Comfort as to a distrust of the sincerity of Faith in particular 1. Thy not being assured thou dost believe is from the pressing weight of temptation not the total want of faith As it was with S. Peter Mat. 14.31 so is it with the faithful whilst the waters are smooth Peter walks with confidence but when the winds begin to be boisterous and the sea rough he then sinks with fear and in this his fear he cries out Lord save me upon which Christ stretcheth forth his hand holds him up saying Why didst thou doubt O thou of little faith Thus is it with the Godly whilst they have a Calm within the cheerful light of Gods countenance shining forth upon their souls then they go on willingly and freely in the ways of holiness rejoycing in his love Ps 30.7 But when God hides his face then they are troubled when a tempest of temptation ariseth in their souls then they fear and doubt sink and cry And oh the tender mercies of their compassionating Jesus He is nigh unto them when they call upon him Ps â—45 18 He rebukes Satan stills the tempest revives the soul and returns in the sweet embraces of his love This know then O thou afflicted soul thou mayst have true faith in a firmness of adherence even when thou hast it not in a cleerness of evidence and so mayst truly believe when through the violence of temptation thou canst not for the present evidence to thy self that thou hast faith 2. However thy doubts and fears may dull and damp yet shall they not dead and destroy thy faith It was a large testimony of the Apostles faith when S. Peter as the mouth of the rest did to confidently answer our Saviour with a Lord Mat. 6.68 69. whither shall we go thou hast the words of eternal life and we believe and are sure that thou art that Christ the Son of the living God Yet in the houre of trouble and of trial see how fear damps their faith in that when Christ was apprehended Mar. 14.50 they all forsook him and fled yet behold their faith recovers its strength and they who fled from the face of a small Band in the Garden Act. 5.27.41 Act. 2 36. dare afterwards stand in the face of an whole â—ouncil in Jerusalem yea and preach him Lord and Christ whom they denied their Lord and Master And now if the strong Pillars of the Church be shaken what shall the weak Reeds do If the glorious Lights of the World suffer an Eclipse Mat. 5.14 what shall the smoaking Flax do Why here 's our comfort our Lord and Saviour doth assure us that a bruised reed he will not break Mat. 12.20 and smoaking flax he will not quench Wherefore O distressed soul though thou art as weak in faith as a reed yea as a bruised reed yet thou shalt not be broken though there be no more fire of grace in thee then that of smoaking flax yet shalt thou not be quenched Be thy measure of grace ne'r so small the least good desire holy purpose or sincere endeavour though hid under a multitude of infirmities yet will Christ in his tenderness of love so cherish it with the breathings of his Spirit till he send forth judgment unto victory that is till by a continued growth in grace and renewed strength in the inward man thou mortifie sin and subdue thy corruptions Rom. 8.37 yea become more then conqueror through him that loved thee How many then are like Mary of whom we read that whilst she wept and sought for Jesus though he stood by her and talked with her yet is it said Joh. 20 14. she knew not that it was Jesus Thus many poor souls and sincere believers in a trial of temptation they are weeping and mourning after Christ yea refuse to be comfo ted because they cannot find him lodging in their hearts by faith whereas he is indeed neer them and in them by his Spirit and in their mournings speaks to them to be comforted and yet they know not that it is Jesus him whom their soul seeketh But after some languishings of sorrow and distractions of fear Christ discovers hlmself to the soul as he did unto Mary and then oh how is their joy redoubled in their faith reviv'd 3. There can be no true sense of the want of faith without some measure of true faith as no man can be sensible of sickness who hath not some life Now that is a true sense of the want of faith which is like the sense we have of the want of meat accompanied with an eager desire and hungring after it Mat. 5.6 which hungring desire cannot be in the soul from Satan or the flesh but is most assuredly a work of the Spirit and grace Wherefore when that poor man in the Gospel a weakling in faith cries out Lord I believe help mine unbelief Maâ— 9.24 from a principle and seed of faith opening and dilating it self for increase he desires and cries out for more faith so that he could not have said Lord help mine unbelief if he had not already believ'd And further because a willing mind in desires after godliness 2 Cor. 8.12 is a real conversion unto God therefore is it rightly said that an Heart truly desirous to repent and believe is indeed a repenting and believing heart As a woman then that feels the stirrings of the child though but weakly yet hath good hope she is conceiv'd so O thou afflicted soul when thou feel'st the secret pantings
is of Apostolical institution is not only the general opinion of the Antients but also of modern Divines even Calvin Beza Piscator Chemnitius and others all which subscribe to S. Hierom who calls Confirmation Apostolicam observationem an Apostolical observation And though Calvin disallows this of S. Hierom in his Institutions yet he consents to it in his Commentaries Calv Com in Heb. 6.2 saying upon Heb. 6.2 Hic unus locus testatur hujus Ceremoniae originem affluxisse ab Apostolis This one place doth abundantly testifie the original of this Ceremony to have flowed from the Apostles Read we here the Apostles Catechism a Summary of the First Principles of the Doctrine of Christ and see how he numbers them by pairs Repentance and Faith Baptism and Laying on of hands the Resurrection of the Dead and eternal Judgment So that we easily discern what Laying on of hands the Apostle means even that which succeeds Baptism that of Confirmation In Baptism regeneramur ad vitam we are regenerated to life by Imposition of hands confirmamur ad pugnam we are fortified to battel even to combat against the Flesh the World and the Devil having given up our names unto Christ Act. 8.17 19.6 and listed our selves under his banner Observe that by this Imposition of hands was given the Holy Ghost does rather magnifie then nullifie this ordinance the miraculous gifts being signs and testimonies of the saving graces of the Spirit Besides all that were baptized were confirm'd but certainly all that were confirm'd did not work miracles This then of Confirmation which was of so high account and common practice with the Apostles I see not why it should be otherwise amongst us Sure I am Tert. de praescr cap. 36. we can say of our Mother the Church of England what Tertullian does of the Asian African and Roman Church Aqua signat Spiritu sancto vestit Eucharistia pascit Martyrio exhortatur she signs us to Christ in Baptism invests us with the Spirit in Confirmation feeds us with the Manna of the Eucharist and animates us to the crown of Martyrdom adversus hanc institutionem neminem recipit against this form of institution she receives none to be her children Before we close I will here declare unto you that great obligation that lies upon us by vertue of that promise and vow we made unto Christ in Baptism and after took upon our selves in our Confirmation and withall I will discover to you that great guilt we bring upon our souls in the breach of that obligation Know then in entring covenant and giving up our selvs by vow unto Christ in our baptism we are become bound unto him in a direct oath of Supremacy and Allegiance Eph. 1.21 22. Mat. 28.28 for ever to acknowledge Christ submit unto him and serve him as our great Adonai our supreme Lord the Head of his Church and King of heaven and earth renouncing yea resisting all Foreign jursdiction of Satan and of hell yea all rebellious usurpations of sin and of the flesh And therefore if reflecting upon our own bosoms we find Satan hath invaded the soul and sin usurp'd the throne of the heart it will be no plea to excuse our rebellion and revolt that renouncing our oaths of Supremacie and Allegiance unto Christ we have submitted to the sway of present Powers even our corrupt lusts and Satans suggestions No our guilt is no less thâ—n that of Perjury and Apostacy accompanied too with the vilest Sacriledge which seldom go asunder For by entring covenant which we all do in Baptism more fully ratified in Confirmation with Christ as the Lord of life and Prince of peace we consecrate our whole selves unto him in his sacred worship and service And therefore after this to fulfill our own lusts and do the works of Satan what is it but to profane what was consecrate unto the Lord yea to alienate and invade what was dedicated and devoted unto Christ To close observe Baptism doth imprint an indelible character upon the baptized as Soldiers listed in Christs Army Subjects sworne to his Crown from whence it is that those wicked ones are then call'd the Children of the kingdom Mat. 18.22 when cast out into utter darkness And therefore to the Apostate Baptism is not to be renewed because this character cannot be lost Fide perdita Sacramentum fidei non amittit having lost the Faith he loseth not the Sacrament of Faith Manet ad noxam criminis non ad vinculum foederis it remains not as to any benefit of the covenant but the aggravation of his guilt Ad cumulum supplicii non ad meritum praemii it remains not as to hope of mercy and reward but as to the heap of wrath and punishment so S. Augustine Wherefore the Bond of Baptism Aug. de nupt coucup l. 1. c. 10. we have aptly illustrated by the Oath of Allegiance whereby a Nation and People become sworne Subjects to their Prince their bond and tye remains however they by their rebellion and revolt do quit their service and break off their allegiance to their Soveraign their bond and obligation that doth remain and shall to their greater guilt and curse and condemnation Thus have we given you as the Institution so the Administration of Baptism and this Administration both in what is necessary as to the Essence of the Sacrament and in what is more especially requisite as to the Solemnity of the Church In all which particulars we have kept to our Saviours Commission and Instruction which he gave his Apostles saying Go ye disciple all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost c. 1. Receive ye Beloved this seasonable Admonition Applicat 1 Cor. 11.2 That every faithful Soul here present is as a pure Virgin espoused unto Christ And therefore if false Prophets shall endeavour to seduce this Soul and attempt to ravish this Virgin by adulterate opinions she must cry out to the Ministers of Christs Gospel who will be ready to succour and relieve her But if she be silent and betray her chastity to the lust of the Ravisher expose her faith to the deceitfulness of the seducer she incurs the guilt of spiritual fornication and without sincere repentance she shall die and perish in her sin And as for the present Heresie which so horribly infests the Church that of Anabaptism let me give it you in charge as you will answer it at the last day Heb. 13.17 when I must give up an account of my Ministry let me give it you in charge that if any of you here present shall be sollicitated to desert the Church and separate your selves by Anabaptism that inlet to all Blasphemies and Heresies that then you call in to your aid some faithful Pastor of the Church and I here present my self for your assistance Rom. 14.15 and therefore let not any plausible pleas or fair
blessed be his holy Name that he is pleased to vouchsafe us here the visible face of a Church amidst the Churches so many blind-foldings and buffetings in this her enemies hour Luke 22.53 and power of darkness But because I know many of you come from far having your habitations where are no Churches no Churches as to the right Administration of the Word and Sacraments therefore let me minde you of what St. Paul admonisheth you Heb. 10.25 Not to forsake the assembling your selves together but to meet in a private participation and communion of the Ordinances where you cannot have them in publick And in so doing fear not the guilt or reproach of a Conventicle for be assured That it is not a Conventicle where Religious persons meet in private Administrations of Publick Forms but where Faction meets in the Administration of Private Forms opposite to Publick Order John 20.19 The Apostles we finde in a Private Meeting With the doors shut for fear of the Jews yea the Primitive Saints had their Crypta their secret places for Private Worship for fear of their Persecutors It is not then so much the place of worship as the form of service which makes the Conventicle even when that service is opposit to the established order of the Church whether the place be private or publick Be it so then that we are reduced to the persecuted condition of the Primitive Saints when their salutations run to Aquila and Priscilla Rom. 16.19 and the Church in their House Be it so that we are forced to celebrate the Eucharist as our Saviour did institute it Mark 14.15 in some inward or upper Room Be it so that whilst Heresie declaims in the Pulpit Truth be driven to the Desk yet know wheresoever we finde the Word truly preached the Faith sincerely profest the Sacraments rightly administred there we finde a visible Church with which we are to hold communion For that Christ hath there promised his gracious presence Matth. 18 20. who hath said That where two or three are thus met together in his Name he will be in the midst of them Thus we have done with the Explication of the first general part The description of Christ in the Dignity and Office of Mediator As the Head of the Body the Church I should proceed to the Twofold Relation from which this Description is raised that of Creator As the beginning of all things and that of Redeemer As the first-born from the dead And having opened unto you the Twofold Relation from whence the Description is raised I should proceed to the Threefold Reason whereby it is argued First From the final moving cause That in all things he might have the pre-eminence Secondly The efficient ordaining cause the good will and pleasure of the Father And thirdly The formal constituting cause the fulness of perfection dwelling in Christ These particulars seeing I cannot enlarge upon in Explication give me leave lightly to open by way of Paraphrase that so I may proceed to Application Know then Christ is the Head of the Body the Church as he is the beginning the first-born from the dead that is the Author of nature grace and glory the Fountain as of life natural so of life spiritual and life eternal not onely the Creator and Preserver of the living but also the Raiser and Restorer of the dead The first that rose to an immortal and incorruptible life and the Author as well as the Exemplar of all that shall rise to the like life incorruptible and immortal And wherefore this but that In all things he might have the pre-eminence Tam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well in the Creation and natural estate of the World as in the Redemption and Spiritual estate of the Church Whether it be in Creation or Redemption in Conservation or Restauration in Grace or in Glory in Earth or in Heaven in Time or in Eternity in all Primas tenet He hath the pre-eminence But by what ordaining Power and Authority doth he obtain and possess this Dignity Why it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good will and pleasure of the Father who to this very end that Christ might be King and Head of his Church Lord Paramont above all principalities and powers he hath communicated to him all fulness All fulness of wisdom grace power and of the Divinity it self and this fulness is not that of the Vessel but of the Fountain it dwells in him So that though of his fulness do we all receive John 1.16 yet is not his grace to be exhausted he imparts his grace as the Sun his light without diminution of his fulness which fulness he hath as Head of the Body the Church c. 1. By way of Admonition that Applic. as in the Body there is a diversity of Members and in the Members a diversity of Functions Rom. 12.4 1 Cor. 12.12 c. yet in those divers Functions and different Members there is a mutual communion and a perfect concord the less honorable not invading the office of the more noble nor the more noble contemning the use of the less honorable So ought it to be in the Church where every one of the Faithful as a member hath his office his gift his function from Christ not so much in a regard to himself as in a relation to the whole community in which he hath his proper station order and degree appointed him of God which whosoever by emulation disturbs or by ambition violates he prophanes the Ordinance of God and sins against the goodness and wisdom of his Providence And as the hand usurping the office of the Eye or the Foot invading the Function of the Hand this Schism must needs tend both to each Members and the whole Bodies destruction Thus is it in the Church of Christ if the Mechanick shall invade the office of the Minister the Subject usurpe the office of the Soveraign Psal 77.23 Epis Winton If instead of the people led like sheep by the hand of Moses and Aaron wicked men shall invert the order and make Moses and Aaron to be led like sheep by the hand of the people Sure this Schism in the Body Mystical to say no worse like that in the Body Natural it must needs be dangerous and destructive to the whole even destructive to the people as well as to Moses and Aaron to Magistracy and Ministry even the State Civil and Ecclesiastical 2. Whatsoever is others Schism see we to our own sincerity that we be true Members of Christs Body which Body of Christ admits of no withered hands no wooden legs no prophane persons no formal Hypocrites but such as are truly justified through the Blood of Christ and sanctified by his Spirit of Grace Quid facit in demo fidei perfidum pectus so St. Cyprian What hath an Apostate to do with the houshold of Faith What hath a stranger