of words as Alchymy doth or would the substance of Mettals maketh of any thing what it listeth and bringeth in the end all Truth to nothing Or howsoever such voluntary exercise of wit might be born with otherwise yet in places which usually serve as this doth concerning Regeneration by Water and the Holy Ghost to be alledged for Grounds and Principles less is permitted To hide the general consent of Antiquity agreeing in the literal interpretation they cunningly affirm That certain have taken those words as meant of Material Water when they know that of all the Ancients there is no one to be named that ever did otherwise either expound or alledge the place then as implying External Baptism Shall that which hath always received this and no other construction be now disguised with a toy of Novelty Must we needs at the onely shew of a critical conceit without any more deliberation utterly condemn them of Error which will not admit that Fire in the words Iohn is quenched with the Name of the Holy Ghost or with the name of the Spirit Water dried up in the words of Christ When the Letter of the Law hath two things plainly and expresly specified Water and the Spirit Water as a duty required on our parts the Spirit as a Gift which God bestoweth There is danger in presuming so to interpret it at if the clause which concerneth our selves were more then needeth We may by such rate Expositions attain perhaps in the end to be thought witty but with ill advice Finally if at the time when that Baptism which was meant by Iohn came to be really and truly performed by Christ himself we finde the Apostles that had been as we are before Baptized new Baptized with the Holy Ghost and in this their latter Baptism as well a visible descent of Fire as a secret miraculous infusion of the Spirit if on us he accomplish likewise the Heavenly work of our New birth not with the Spirit alone but with Water thereunto adjoyned sith the faithfullest Expounders of his words are his own Deeds let that which his hand hath manifestly wrought declare what his speech did doubtfully utter 60. To this they add That as we err by following a wrong construction of the place before alledged so our second over-sight is that we thereupon infer a necessity over-rigorous and extream The true necessity of Baptism a sew Propositions considered will soon decide All things which either are known Causes or set Means whereby any great Good is usually procured or Men delivered from grievous evil the same we must needs confess necessary And if Regeneration were not in this very sense a thing necessary to eternal life would Christ himself have taught Nicodemus that to see the Kingdom of God is impossible saving onely for those Men which are born from above His words following in the next Sentence are a proof sufficient that to our Regeneration his Spirit is no less necessary then Regeneration it self necessary unto Life Thirdly Unless as the Spirit is a necessary inward cause so Water were a necessary outward mean to our Regeneration what construction should we give unto those words wherein we are said to be new born and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even of Water Why are we taught that with Water God doth purifie and cleanse his Church Wherefore do the Apostles of Christ term Baptism a Bath of Regeneration What purpose had they in giving men advice to receive outward Baptism and in perswading them it did avail to remission of sins If outward Baptism were a cause in it self possessed of that power either Natural or Supernatural without the present operation whereof no such effect could possibly grow it must then follow That seeing effects do never prevent the necessary causes out of which they spring no man could ever receive Grace before Baptism Which being apparently both known and also confest to be otherwise in many particulars although in the rest we make not Baptism a cause of Grace yet the Grace which is given them with their Baptism doth so far forth depend on the very outward Sacrament that God will have it embraced not onely as a sign or token what we receive but also as an Instrument or Mean whereby we receive Grace because Baptism is a Sacrament which God hath instituted in his Church to the end that they which receive the same might thereby be incorporated into Christ and so through his most precious Merit obtain as well that saving Grace of Imputation which taketh away all former guiltiness as also that infused Divine Vertue of the Holy Ghost which giveth to the Powers of the Soul their first disposition towards future newness of life There are that elevate too much the ordinary and immediate means of life relying wholly upon the bare conceit of that Eternal Election which notwithstanding includeth a subordination of means without which we are not actually brought to enjoy what God secretly did intend and therefore to build upon Gods Election if we keep not our selves to the ways which he hath appointed for men to walk in is but a self-deceiving vanity When the Apostle saw men called to the participation of Jesus Christ after the Gospel of God embraced and the Sacrament of Life received he feareth not then to put them in the number of Elect Saints he then accounteth them delivered from death and clean purged from all sin Till then notwithstanding their preordination unto life which none could know of saving God what were they in the Apostles own account but Children of Wrath as well as others plain Aliens altogether without hope strangers utterly without God in this present World So that by Sacraments and other sensible tokens of Grace we may boldy gather that he whose Mercy vouchsafeth now to bestow the means hath also long sithence intended us that whereunto they lead But let us never think i◠safe to presume of our own last end by bare conjectural Collections of his first intent and purpose the means failing that should come between Predestination bringeth not to life without the Grace of External Vocation wherein our Baptism is implied For as we are not Naturally men without birth so neither are we Christian men in the eye of the Church of God but by New birth nor according to the manifest ordinary course of Divine Dispensation new born but by that Baptism which both declareth and maketh us Christians In which respect we justly hold it to be the Door of our Actual Entrance into Gods House the first apparent beginning of Life a Seal perhaps to the Grace of Election before received but to our Sanctification here a step that hath not any before it There were of the old Valentinian Hereticks some which had Knowledge in such admiration that to it they ascribed all and so despised the Sacraments of Christ pretending That as Ignorance had
a Psal. 133. 9. â— Jere. 23. 24. b Ideo Deus ubique esse asiâ—â—r quia nulli parti irrâ—m absers est ideoâ—ns quia non parti rerum partem sui piaesenum praebet alteri parti alceram partem sed non inlum Universtati Creaturae verum etiam eâ—libet parti ejus colut pariter adest Aug. Epist. 57. c Quod id cero buâ— animer Creaâ—orest quoda â—hon inen creatura est Aug. Epist. 57. Deus qui semper est semper erat sit creatura Leâ— de Nativ Multi timore screpisant ire Christum esse Creatam dicere compellanter nos proclamimus non esse periculum dicere Christum esse Creaturam Hier. in Epist. ad Epist. 2. Tertul. de Cir. Chr. Aug. Epist. â—7 Matth. 28. Rom. 14. 8. Psal. 2 9. Heb. 2. 9. Revel 5 12. Luk. 21.27 Acts 3. 21. Ephes. 4. 9. Ephes 1.20 Psal. 3. 4. Heb. 2. 6. 1 Cor. 25. The Union or Mutual Participation which is between Christ and the Church of Christ in this personâ— World In the bosome of the Father Joh. 1. 18. Ecce dica ali um esse Patrem alium Filium non chretone alium sed â— stincti or Tertul. 〈…〉 Prax. â—â—e in tumetum pluraiem desitur incorâ—nea generatio nec in divisionem cadit ubi qui nascitur nequaquam á generante separa â—â— â—â—ssin in Symbol Luke 3 22. Joh 3. 14.35 5 20. 10. 17 14. 31. 15. 10. Wisd. 7. 29. Heb. 1.3 John 14. 13. Acts 19.28 29. Joh. 1.4 1.10 Isai. 40.26 1 Cor. 15.47 Ephes. 1. 3,4 1 Joh. 5. 11. Rom. 8. 10. 3 Cor. 13. 13. 2 Pet. 1. 4. Gal. 2.10 1 Cor. 12. 11. Ephes. 5. 30. John 15.9 1 John 5. 12. John 19. 9. 4. John 14. 19. Ephes. 5. 23. John 14. 30. 15. 4. 1 Cor. 15. 48. John 1. 6. 57. Heb. 5. 9. 1 Cor 15 4â— 52. Heb. 9. 14. Cypr. de Coena Dom. cap. 6. Cyâ—in Iiar lib. 12. cap 13. a Nostra quippe Ipsius conjunctio nâ—c miâ—cet person â—s nec naiâ— substance as sed aff â—us consocist consoe lerat voluntates Cypr de Coâ—â— Dam. b Quomodo dicunt carnem in corruptionem devenice non percipeâ— c viâ—am qua à corpore Domini sanguine aliâ—â— Iran lib. 4. Advers Haeres cap. 34. Unde consâ—erandum est non solum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sea conformitate affectionum Christum in nobis esse verum enam participatione Naturali id est pâ—ali vera quamadmâ—dum quis igne liquefactan cetam aâ—â—i cere siâ—lliter liqueâ—actae iâ— a miscuâ—â—iâ—uâ—â—num quid ex â—tris suctum videatus sie communicatione Corporis Sanguinis Christi ipse in nobis est noâ— in ipso Cyril in Ioâ—n lib. 10. cap. 13. a Eph. 1. 23. Ecclesiâ— complementam ejus qui implet omnia in omnibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Aug. Ep 55. Gal. 2. 3â—â— Isa. 53 5. Eph. 1.7 Rom. â— 9 Gal. 4.6 1 John 3.9 Eph. 1. 14. Rom. 9.23 1 Cor. 12.29 Eph. 4. 15. Rom. 12. 5. Eph. 4. 29. The necessity of Sacraments unto the Participatien of Christ. Exod 3. â— Jâ—hn 5. 4. Acts 2. 3. a Wisd. 15.10 Spâ—â—itus Sancti munus est gratiam impâ—ete mysterii Ambr. in Luc. cap. 3. Sanctificatus Elementis effectum non propria ipsarum natura praebet sed virtus divina potentius operatur Cypr. de Chriâ—â— b Dum homini bonum invâ—sibile reddâ—tur foris ei ejusdem significatio per species visibiles adhibetur Ut foris excitetur intus reparetur In ipsa vasis specie virtus exprimitur medicinae Hugo de Sacram. lib. 1. cap. 3. Si ergo vasa sunt spiritualis gratiae sacramenta non ex suo sanant quia vasa aegrotum non curant sed medicina Idem lib. 1. cap. 3. The Substance of Raptism the â—zes et Solemnites thereunto belonging and that the substance thereof being kept other things in â—ap tiâ—m may give place to necessity a Eucharistia dubâ—â— ex râ—laws constat tenere coelâ—â—â—â— â—â—uss 〈…〉 cap. 34 〈…〉 b Sacramentum est cum res gâ—sta visibilis longé alid invisibile intas reperatur Isid Erem lib. 1. Sacramentum per quod suâ—â—â—gumento rerum visiâ—â—le â—en divina virtus sâ—lutem serecitus opelaâ—â— Greg. Miâ— Sacramentum of signum significans â—…circe effâ—ctum Dei gâ—aâ—iâ—um Ceâ—ca sent lib. 4 d. 1. Sacramentum propriâ— non â—â—â—â—â—â—â—â—â—â—lther rei sacâ—â— â—â—â— tanâ—um rei sacrae sancti 〈…〉 tho 12. q. 101. 4. q. 102. 5. Sacramentum est signam Passe ni Christi gratiae gloriae Ideo est commemoratio praeteâ—iti demonstratis praesentis prognodiâ—en â—uturi Tho. 3. q. 60.3 Sacramenta sunt signa symbols visibilia rerum insernatura invisibilium per quae set per me liâ— Deus virtuce Spiritus sancti in nobis agit Cons. Belg. Art 33. Item Bebâ—â—n Cons. cap. 11. c Sacramenâ—â—a constant verbo signis rebus significatio Confess Helen Post. c. 1â— d Si â—â—iquid Ministri agere incendant purà sacris illudere mysteriis vel aliâ—â— quod Ecclesiae non consentiat nihil agitur â— sine fiâ—e enim spiâ—â—â—â—als potestae exerceti quidem potest sine Ecclesiae intentione non potest Laurel Insi Jar. Can. lib. 2. Tiâ— 2. 5. Hoc tamen e Accessonium non regular Principle sed ab eo regulatur 42. De stegul Jar. in Sexâ— lib. 3. If quod iustu f Eâ—nsâ— nihil facile mutanduâ—â— est ex solennibus canen ubi aequie as evidens poseit subveniendum est Lib. 183. de Reg. Jur. The Grounds in Scripture whereupon a necessity of outward â— Baptism hath been hunt T. C. lib. 1. p. 123. invate Baptism first â—ose upon â— falâ— in â—â— relation of the place of St. Iohn Clap. â— 5. Unless a man be Son again of Water and of the Sâ—riâ— c. Where certain do interpret the woâ— iâ— Water seâ— the Material and Elemental Water when as our Saviour Christ coheth Water there by a borrowed speech for the Spirit of God he effect whereof it shadoweth our Nor even as in another place â—â—â—aâ—ith 3. 11. â— â—yâ—â—â—â—e and the Spirit he meaneth nothing but the Spirit of God which purgeth and purifieth as â—ire doth Soâ—a this place by Water and the Spirit he meaneth nothing else but the Spirit of God which cleanseth the silth of sin and cooleth the boiling heir of an unquiet Conscience as Water washeth the thing whiâ—h â—â— is foul and quencheth the heat of the Fire a Miniâ—e sunt muianda quae Interpretationem certain semper habueÌ„rant D. lib. tiâ— 2. lib. 23. b Acts 1. 3 Iohn Baptized with Water but you shall within few days be Baptized with the Holy Ghost c Acts 2 3. What kinde of necessity in outward Baptism hath been gathered by the words of our Saviour Christ and what the true necessity thereof indeed is T. C. lib. 1. pag. 143. Secondly This Error of Privoâ—â— Baptism came
of things absent neither for naked signs and testimonies assuring us of Grace received before but as they are indeed and in verity for means effectual whereby God when we take the Sacraments delivereth into our hands that Grace available unto Eternal Life which Grace the Sacraments represent or signifie There have grown in the Doctrine concerning Sacraments many difficulties for want of distinct Explication what kinde or degree of Grace doth belong unto each Sacrament For by this it hath come to pass that the true immediate cause why Baptism and why the Supper of our Lord is necessary few do rightly and distinctly consider It cannot be denied but sundry the same effects and benefits which grow unto men by the one Sacrament may rightly be attributed unto the other Yet then doth Baptism challenge to it self but the inchoation of those Graces the consummation whereof dependeth on Mysteries ensuing We receive Christ Jesus in Baptism once as the first beginner in the Eucharist often as being by continual degrees the finisher of our Life By Baptism therefore we receive Christ Jesus and from him that saving Grace which is proper unto Baptism By the other Sacrament we receive him also imparting therein himself and that Grace which the Eucharist properly bestoweth So that each Sacrament having both that which is general or common and that also which is peculiar unto it self we may hereby gather that the Participation of Christ which properly belongeth to any one Sacrament is not otherwise to be obtained but by the Sacrament whereunto it is proper 58. Now even as the Soul doth Organize the Body and give unto every Member thereof that substance quantity and shape which Nature seeth most expedient so the inward Grace of Sacraments may teach what serveth best for their outward form a thing in no part of Christian Religion much less here to be neglected Grace intended by Sacraments was a cause of the choice and is a reason of the fitness of the Elements themselves Furthermore seeing that the Grace which here we receive doth no way depend upon the Natural force of that which we presently behold it was of necessity That words of express Declaration taken from the very mouth of our Lord himself should be added unto visible Elements that the one might infallibly teach what the other do most assuredly bring to pass In writing and speaking of the Blessed Sacrament we use for the most part under the name of their Substance not onely to comprise that whereof they outwardly and sensibly consist but also the secret Grace which they signifie and exhibit This is the reason wherefore commonly in definitions whether they be framed larger to augâ—ment or stricter to abridge the number of Sacraments we finde Grace expresly mentioned as their â—â—â—â— Essential Form Elements as the matter whereunto that Form doth adjoyn it sâ—â— But if that be separated which is secret and that considered alone which is seen as of necessity it must in all those speeches that make distinction of Sacraments from Sacramental Grace the name of a Sacrament in such speeches can imply no more then what the outward substance thereof doth comprehend And to make compleat the outward substance of a Sacrament there is required an outward Form which Form Sacramental Elements receive from Sacramental words Hereupon it groweth that many times there are three things said to make up the Substance of a Sacrament namely the Grace which is thereby offered the Element which shadoweth or signifieth Grace and the Word which expresseth what is done by the Element So that whether we consider the outward by it self alone or both the outward and inward substance of any Sacraments there are in the one respect but two essential parts and in the other but three that concur to give Sacraments their full being Furthermore because definitions are to express but the most immediate and nearest parts of Nature whereas other principles farther off although not specified in defining are notwithstanding in Nature implied and presupposed we must note that in as much as Sacraments are actions religious and mystical which Nature they have not unless they proceed from a serious meaning and what every mans private minde is as we cannot know so neither are we bound to examine Therefore always in these cases the known intent of the Church generally doth suffice and where the contrary is not manifest we may presume that he which outwardly doth the work hath inwardly the purpose of the Church of God Concerning all other Orders Rites Prayers Lessons Sermons Actions and their Circumstances whatsoever they are to the outward Substance of Baptism but things accessory which the wisdom of the Church of Christ is to order according to the exigence of that which is principal Again Considering that such Ordinances have been made to adorn the Sacrament not the Sacrament to depend upon them seeing also that they are not of the Substance of Baptism and that Baptism is far more necessary then any such incident rite or solemnity ordained for the better Administration thereof if the case be such as permitteth not Baptism to have decent Complements of Baptism better it were to enjoy the Body without his Furniture then to wait for this till the opportunity of that for which we desire it be lost Which Premises standing it seemeth to have been no absurd Collection that in cases of necessity which will not suffer delay till Baptism be administred with usual solemnities to speak the least it may be tolerably given without them rather then any man without it should be suffered to depart this life 59. They which deny that any such case of necessity can fall in regard whereof the Church should tolerate Baptism without the decent Rites and Solemnities thereunto belonging pretend that such Tolerations have risen from a false interpretaon which certain men have made of the Scripture grounding a necessity of External Baptism upon the words of our Saviour Christ Unless a man be born again of Water and of the Spirit he cannot enter into the Kingdom of Heaven For by Water and the Spirit we are in that place to understand as they imagine no more then if the Spirit alone had been mentioned and Water not spoken of Which they think is plain because elswhere it is not improbable that the Holy Ghost and Fire do but signifie the Holy Ghost in operation resembling Fire Whereupon they conclude That seeing Fire in one place may be therefore Water in another place is but a Metaphor Spirit the interpretation thereof and so the words do onely mean That unless a man be born again of the Spirit he cannot enter into the Kingdom of Heaven I hold it for a most infallible rule in Expositions of Sacred Scripture that were a literal construction will stand the farthest from the Letter is commonly the worst There is nothing more dangerous then this licentious and deluding Art which changeth the meaning
of Judgement also we are remembred He never denounceth Judgments against the Wicked but he maketh some Proviso for his Children as it were for some certain priviledged Persons Touch not mine Anointed do my Prophets no harm Hurt not the Earth nor the Sea nor the Trees till we have sealed the Servants of God in their Foreheads He never speaketh of godless men but he adjoyneth words of comfort or admonition or exhortation whereby we are moved to rest and settle our hearts on him In the second to Timothy the third Chapter Evil men saith the Apostle and deceivers shall wax worse and worse deceiving and bring deceived But continue thou in the things which thou hast learned And in the first â—â— Timothy the sixt Chapter Some â—â—â—â— lusting after man â—â— have erred drown he Faith and pearced themselves thorgâ— with many â—â—rrows â—â—â—â— thou O man of God â—â—y these â—â—â— things and follow after righteousnesse godlinesse faith love patience meeknesse In the second to the Thessalonians the second Chapter They have not deceived the love of the Truth that they might be saved God shall send them strong delusions that they may believe lies But we ought to give thanks alway to God for you Brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctifications of the Spirit and faith in the Truth And in this Epistle of St. Iude There shall come Mockers in the last time walking after their own ungodly lusts But believed edifie ye your selves in your most holy Faith 3. These sweet Exhortations which God putteth every where in the mouths of the Prophets and Apostles of Jesus Christ are evident tokens that God sitteth nor in Heaven carelesse and unmindful of our estate Can a Mother forget her Childe Surely a Mother will hardly forget her Childe But if a Mother be haply found unnatural and do forget the fruit of her own Womb yet God's judgements shew plainly that he cannot forget the man whose heart he hath framed and fashioned a new in simplicity and truth to serve and fear him For when the wickednesse of man was so great and the Earth so filled with cruelties that it could not stand with the righteousness of God any longer to forbear wrathful sentences brake out from him like Wine from a Vessel that hath no vent My Spirit saith he can struggle and strive no longer an end of all flesh is come before me Yet then did Noah finde grace in â— of the Lord I will establish my Covenant with thee saith God thou shots go into the Ark thou and thy sons and thy wife and thy sons wives with thee 4. Do we not see what shift God doth make for Lot and for his Family in the â—â— of Genesis lest the fiery destruction of the wicked should overtake him Over-night the Angels make enquiry what Sons and Daughters or Sons in law what wealâ—â— and substance he had They charge him to carry out all Whatsoever thou hast in the City bring it out God seemeth to stand in a kinde of fear lest some thing or other would be left behinde And his will was that nothing of that which he had nor an hoof of any Beast not a thred of any Garment should be findged with that fire Iâ— the morning the Angels fail not to call him up and to hasten him forward Arise take thy Wife and thy Daughters which are here that they be noâ— destroyed in the punishment of the City The Angels having spoken again and again Lot for all this lingereth out the time still till at the length they were forced to take both him and his wife and his daughters by the arms the Lord being merciful unto him and to carry them forth and set them without the City 5. Was there ever any Father thus careful to save his Childe from the â—lame A man would think that now being spoken unto to escape for his life and not to look behind him nor to â—arry in the Plain but to hasten to the Mountain and there to save himself he should do it gladly Yet behold now he is so far off from a chearful and willing heart to do whatsoever is commanded him for his own weal that he beginneth to reason the matter as if God had mistaken one place for another sending him to the â—â— when salvation was in the City Not so my Lord I beseech thee Behold thy Servant hath found grace in thy sight and thou hast magnified thy mercy which thou hast shewed unto me in saving my life I cannot escape in the Mountain lest some evil take me and I dye Here is a City hard by a small thing O let me escape thither is it not a small thing and my Soul shall live Well God is contended to yield to any conditions Behold I have recived thy request concerning this thing also I will spare this City for which thou hast spoken haste thee save thee there For I can do nothing till thou come thither 6. He could do nothing Not because of the weaknesse of his strength for who is like unto the Lord in power but because of the greatness of his Mercy which would not suffer him to lift up his arm against that City nor to pour out his wrath upon that place where his righteous Servant had a fancy to remain and a desire to dwell O the depth of the riches of the mercy and love of God! God is afraid to offend us which are not afraid to displease him God can do nothing till he have saved us which can finde in our hearts rather to do any thing than to serve him It contenteth him not to exempt us when the Pit is digged for the Wicked to comfort us at every mention which is made of Reprobates and godlesse men to save us as the apple of his own eye when fire cometh down from Heaven to consume the Inhabitants of the Earth except every Prophet and every Apostle and every Servant whom he sendeth forth do come loaden with these or the like exhortations O beloved edifie your selves in your most holy Faith Give your selves to Prayer in the Spirit keep your selves in the love of God Look for the mercy of our Lord Iesus Christ unto eternal life 7. Edifie your selves The speech is borrowed from material Builders and must be spiritually understood It appeareth in the sixth of Saint Iohn's Gospel by the Jews that their mouths did water too much for bodily food Our Fathers say they did eat Manna in the Desart as it is written He gave them Bread from Heaven to eat Lord evermore give us of this Bread Our Saviour to turn their appetite another way maketh them this answer I am the Bread of Life he that cometh to me shall not hunger and he that believeth in me shall never thirst 8. An usual practice it is of Satan to cast heaps of worldly baggage in our way that whilst we desire to heap up gold
made us subject to all misery so the full Redemption of the Inward Man and the Work of our Restauration must needs belong unto Knowledge onely They draw very near unto this Error who fixing wholly their mindes on the known necessity of Faith imagine that nothing but Faith is necessary for the attainment of all Grace Yet is it a Branch of Belief that Sacraments are in their place no less required then Belief it self For when our Lord and Saviour promiseth Eternal Life is it any otherwise then as he promised Restitution of health unto Naaman the Syrian namely with this condition Wash and be clean or as to them which were stung of Serpents health by beholding the Brazen Serpent If Christ himself which giveth Salvation do require Baptism it is not for us that look for Salvation to sound and examine him whether unbaptized men may be saved but seriously to do that which is required and religiously to fear the danger which may grow by the want thereof Had Christ onely declared his Will to have all men Baptized and not acquainted us with any cause why Baptism is necessary our ignorance in the reason of that he enjoyneth might perhaps have hindered somewhat the forwardness of our obedience thereunto Whereas now being taught that Baptism is necessary to take away sin how have we the fear of God in our hearts if care of delivering Mens Souls from sin do not move us to use all means for their Baptism Pelagius which denied utterly the guilt of Original sin and in that respect the necessity of Baptism did notwithstanding both Baptize Infants and acknowledge their Baptism necessary for entrance into the Kingdom of God Now the Law of Christ which in these considerations maketh Baptism necessary must be construed and understood according to Rules of Natural Equity Which Rules if they themselves did not follow in expounding the Law of God would they ever be able to prove that the Scripture in saying Whoso believeth not the Gospel of Christ is condemned already meaneth this sentence of those which can hear the Gospel and have discretion when they hear to understand it neither ought it to be applied unto Infants Deaf-men and Fools That which teacheth them thus to interpret the Law of Christ is Natural Equity And because Equity so teacheth it is on all parts gladly confest That there may be in divers cases Life by vertue of inward Baptism even where outward is not found So that if any question be made it is but about the bounds and limits of this possibility For example to think that a man whose Baptism the Crown of Martyrdom preventeth doth lose in that case the happiness which so many thousands enjoy that onely have had the Grace to Believe and not the Honor to seal the testimony thereof with Death were almost barbarous Again When some certain opinative men in St. Bernards time began privately to hold that because our Lord hath said Unless a Man be born again of Water therefore life without either Actual Baptism or Martyrdom in stead of Baptism cannot possibly be obtained at the hands of God Bernard considering that the same equity which had moved them to think the necessity of Baptism no Bar against the happy estate of Unbaptized Martyrs is as forcible for the warrant of their Salvation in whom although there be not the Sufferings of holy Martyrs there are the Vertues which sanctified those Sufferings and made them precious in Gods sight professed himself an enemy to that severity and strictness which admitteth no exception but of Martyrs onely For saith he if a Man desirous of Baptism be suddenly cut off by Death in whom there wanted neither sound Faith devout Hope not sincere Charity God be merciful unto me and pardon me if I err but verily of such a ones Salvation in whom there is no other defect besides his faultless lack of Baptism despair I cannot nor induce my minde to think his Faith void his Hope confounded and his Charity faln to nothing onely because he hath not that which not contempt but impossibility with-holdeth Tell me I beseech you saith Ambrose what there is in any of us more then to will and to seek for our own good They Servant Valentinian O Lord did both For Valentinian the Emperor died before his purpose to receive Baptism could take effect And is it possible that he which had purposely thy Spirit given him to desire Grace should not receive thy Grace which that Spirit did desire Doth it move you that the outward accustomed Solemnities were not done At though Converts that suffer Martyrdom before Baptism did thereby forfeit their right to the Crown of Eternal Glory in the Kingdom of Heaven If the Blood of Martyrs in that case be their Baptism surely his religious desire of Baptism standeth him in the same stead It hath been therefore constantly held as well touching other Believers as Martyrs That Baptism taken away by necessity is supplied by desire of Baptism because with Equity this opinion doth best stand Touching Infants which die unbaptized sith they neither have the Sacrament it self nor any sense or conceit thereof the judgment of many hath gone hard against them But yet seeing Grace is not absolutely tied unto Sacraments and besides such is the lenity of God that unto things altogether impossible he bindeth no man but where we cannot do what is enjoyned us accepteth our will to do in stead of the deed it self Again For as much as there is in their Christian Parents and in the Church of God a presumed desire That the Sacrament of Baptism might be given them yea a purpose also that it shall be given remorse of Equity hath moved divers of the School-Divines in these considerations ingeuously to grant That God all-merciful to such as are not in themselves able to desire Baptism imputeth the secret desire that others have in their behalf and accepteth the same as theirs rather then casteth away their Souls for that which no man is able to help And of the Will of God to impart his Grace unto Infants without Baptism in that case the very circumstance of their Natural Birth may serve as a just Argument whereupon it is not to be misliked that men in charitable presumption do gather a great likelihood of their Salvation to whom the benefit of Christian Parentage being given the rest that should follow is prevented by some such casualty as man hath himself no power to avoid For we are plainly taught of God That the Seed of Faithful Parentage is holy from the very Birth Which albeit we may not so understand as if the Children of Believing Parents were without Sin or Grace from Baptized Parents derived by Propagation or God by Covenant and Promise tied to save any in meer regard of their Parents Belief Yet seeing that to all Professors of the Name of Christ this pre-eminence above Infidels
of Hereticks which entred closely into such mens houses as favored their opinions whom under colour of performing with them such Religious Offices they drew from the soundness of true Religion Now that perverse Opinions through the Grace of Almighty God are extinct and gone the cause of former restraints being taken away we see no reason but that private Oratories may hence forward enjoy that liberty which to have granted them heretofore had not been safe In sum all these things alledged are nothing nor will it ever be proved while the World doth continue but that the practice of the Church in cases of extream necessity hath made for private Baptism always more then against it Yea Baptism by any man in the case of necessity was the voice of the whole World heretofore Neither is Tertullian Epiphanius Augustine or any other of the Ancient against it The boldness of such as pretending Teclaes example took openly upon them both Baptism and all other Publick Functions of Priesthood Tertullian severely controlleth saying To give Baptism is in truth the Bishops Right After him it belongeth unto Priests and Deacons but not to them without authority from him received For so the honor of the Church requireth which being kept preserveth peace Were it not in this respect the Laity might do the same all sorts might give even as all sorts receive But because Emulation is the Mother of Schisms Let it content thee which art of the order of Lay-men to do it in necessity when the state of time or place or person thereunto compelleth For then is their boldness priviledged that help when the circumstance of other mens dangers craveth it What he granteth generally to Lay-persons of the House of God the same we cannot suppose he denieth to any sort or sex contained under that name unless himself did restrain the limits of his own speech especially seeing that Tertullians rule of interpretation is elswhere Specialties are signified under that which is general because they are therein comprehended All which Tertullian doth deny is That Women may be called to bear or publickly take upon them to execute Offices of Ecclesiastical Order whereof none but men are capable As for Epiphanius he striketh on the very self-same Anvil with Tertullian And in necessity if St. Augustine alloweth as much unto Laymen as Tertullian doth his not mentioning of Women is but a slender proof that his meaning was to exclude Women Finally the Council of Carthage likewise although it make no express submission may be very well presumed willing to stoop as other Positive Ordinances do to the countermands of necessity Judge therefore what the Antients would have thought if in their days it had been heard which is published in ours that because The Substance of the Sacrament doth chiefly depend on the Institution of God which is the form and as it were the life of the Sacrament therefore first If the whole Institution be not kept it is no Sacrament and secondly If Baptism be private his Institution is broken in as much as according to the orders which he hath set for Baptism it should be done in the Congregation from whose Ordinance in this point we ought not to swerve although we know that infants should be assuredly damned without Baptism O Sir you that would spurn thus at such as in case of so dreadful extremity should lie prostrate before your feet you that would turn away your face from them at the hour of their most need you that would dam up your ears and harden your hearts as Iron against the unresistable cries of Supplicants calling upon you for mercy with terms of such invocation as that most dreadful perplexity might minister if God by miracle did open the mouths of Infants to express their supposed necessity should first imagine your self in their case and them in yours This done let their Supplications proceed out of your mouth and your answer out of theirs Would you then contentedly hear My Son the Rites and Solemnities of Baptism must be kept we may not do ill that good may come of it neither are Souls to be delivered from eternal death and condemnation by breaking Orders which Christ hath set Would you in their case your self be shaken off with these answers and not rather embrace inclosed with both your arms a sentence which now is no Gospel unto you I will have Mercy and not Sacrifice To acknowledge Christs Institution the ground of both Sacraments I suppose no Christian man will refuse For it giveth them their very Nature it appointeth the Matter whereof they consist the Form of their Administration it teacheth and it blesseth them with that Grace whereby to us they are both Pledges and Instruments of life Nevertheless seeing Christs Institution containeth besides that which maketh compleat the Essence or Nature other things that onely are parts as it were of the Furniture of Sacraments the difference between these two must unfold that which the general terms of indefinite speech would confound If the place appointed for Baptism be a part of Christ Institution it is but his Institution as Sacrifice Baptism his Institution as Mercy In this case He which requireth both Mercy and Sacrifice rejecteth his own Institution of Sacrifice where the Offering of Sacrifice would hinde Mercy from being shewed External Circumstances even in the holiest and highest actions are but the lesser things of the Law whereunto those actions themselves being compared are the greater and therefore as the greater are of such importance that they must be done so in that extremity before supposed if our account of the lesser which are not to be omitted should cause omission of that which is more to be accounted of were not this our strict obedience to Christs Institution touching Mint and Cummin a disobedience to his Institution concerning Love But sith no Institution of Christ hath so strictly tied Baptism to publick Assemblies as it hath done all men unto Baptism away with these merciless and bloody sentences let them never be found standing in the Books and Writings of a Christian man they favor not of Christ nor of his most gracious and meek Spirit but under colour of exact obedience they nourish cruelty and hardness of heart 62. To leave Private Baptism therefore and to come unto Baptism by Women which they say is no more a Sacrament then any other ordinary Washing or Bathing of a Mans Body The reason whereupon they ground their opinion herein is such as making Baptism by Women void because Women are no Ministers in the Chruch of God must needs generally annihilate the Baptism of all unto whom their conceit shall apply this exception Whether it be in regard of Sex of Quality of Insufficiency or whatsoever For if want of Calling do frustrate Baptism they that Baptize without Calling do nothing be they Women or Men. To make Women Teachers in the House of God were a gross absurdity
lest the sense and signification we give unto it should burthen us as Authors of a new Gospel in the House of God not in respect of some cause which the Fathers had more then we have to use the same nor finally for any such offence or scandal as heretofore it hath been subject unto by Error now reformed in the mindes of Men. 66. The ancient Custom of the Church was after they had Baptized to add thereunto Imposition of Hands with effectual Prayer for the illumination of Gods most holy Spirit to confirm and perfect that which the Grace of the some Spirit had already begun in Baptism For our means to obtain the Graces which God doth bestow are our Prayers Our Prayers to that intent are available as well for others as for ourselves To pray for others is to bless them for whom we pray because Prayer procureth the blessing of God upon them especially the Prayer of such as God either most respecteth for their Piety and Zeal that way or else regardeth for that their place and calling bindeth them above others unto this duty as it doth both Natural and Spiritual Fathers With Prayers of Spiritual and Personal Benediction the manner hath been in all ages to use Imposition of Hands as a Ceremony betokening our restrained desires to the party whom we present unto God by Prayer Thus when Israel blessed Ephraim and Manasses Iosephs sons he imposed upon them his hands and prayed God in whose sight my Fathers Abraham and Isaac did walk God which hath fed me all my life long unto this day and the Angel which hath delivered me from all evil bless these Children The Prophets which healed diseases by Prayer used therein the self-same Ceremony And therefore when Elizeus willed Naaman to wash himself seven times in Iordan for cure of his foul disease it much offended him I thought saith he with my self Surely the man will come forth and stand and call upon the Name of the Lord his God and put his hand on the place to the end he may so heal the â—â—eprosie In Consecrations and Ordinations of Men unto Rooms of Divine Calling the like was usually done from the time of Moses to Christ. Their suits that came unto Christ for help were also tendred oftentimes and are expressed in such forms or phrases of speech as shew that he was himself an observer of the same custom He which with Imposition of Hands and Prayer did so great Works of Mercy for restauration of Bodily health was worthily judged as able to effect the infusion of Heavenly Grace into them whose age was not yet depraved with that malice which might be supposed a bar to the goodness of God towards them They brought him therefore young children to put his hands upon them and pray After the Ascension of our Lord and Saviour Jesus Christ that which he had begun continued in the daily practice of his Apostles whose Prayer and Imposition of Hands were a mean whereby thousands became partakers of the wonderful Gifts of God The Church had received from Christ a promise that such as believed in him these signs and tokens should follow them To cast one Devils to speak with Tongues to drive away Serpents to be free from the harm which any deadly poyson could work and to cure diseases by Imposition of Hands Which power common at the first in a manner unto all Believers all Believers had not power to derive or communicate unto all other men but whosoever was the instrument of God to instruct convert and baptize them the gift of miraculous operations by the power of the Holy Ghost they had not but onely at the Apostles own hands For which cause Simon Magus perceiving that power to be in none but them and presuming that they which had it might sell it sought to purchase it of them with money And as miraculous Graces of the Spirit continued after the Apostles times For saith Irenaus they which are truly his Disciples do in his Name and through Grace received from him such works for the benefit of other men as every of them is by him enabled to work Some cast one Devils in so much as they which are delivered from wicked spirits have been thereby won unto Christ and do constantly persevere in the Church and Society of Faithful Men Some excel in the knowledge of things to come in the grace of Visions from God and the gift of Prophetical Prediction Some by laying on their hands restore them to health which are grievously afflicted with sickness yea there are that of dead have been made alive and have afterwards many years conversed with us What should I say The gifts are innumerable wherewith God hath inriched his Church throughout the World and by vertue whereof in the Name of Christ crucified under Pontius Pilate the Church every day doth many wonders for the good of Nations neither fraudulently nor in any respect of lucre and gain to her self but as freely bestowing as God on her hath bestowed his Divine Graces So it no where appeareth that ever any did by Prayer and Imposition of Hands sithence the Apostles times make others partakers of the like miraculous gifts and graces as long as it pleased God to continue the same in his Church but onely Bishops the Apostles Successors for a time even in that power St. Augustine acknowledgeth That such gifts were not permitted to last always lest men should wax cold with the commonness of that the strangeness whereof at the first inflamed them Which words of St. Augustine declaring how the vulgar use of these Miracles was then expired are no prejudice to the like extraordinary Graces more rarely observed in some either then or of latter days Now whereas the Successors of the Apostles had but onely for a time such power as by Prayer and Imposition of Hands to bestow the Holy Ghost the reason wherefore Confirmation nevertheless by Prayer and Laying on of Hands hath hitherto always continued is for other very special benefits which the Church thereby enjoyeth The Fathers every where impute unto it that gift or Grace of the Holy Ghost not which maketh us first Christian men but when we are made such assisteth us in all vertue aimeth us against temptation and sin For after Baptism administred there followeth saith Tertullian Imposition of Hands with Invocation and Invitation of the Holy Ghost which willingly cometh down from the Father to rest upon the purified and blessed Bodies as it were acknowledging the Waters of Baptism a fit Seat St. Cyprian in more particular manner alluding to that effect of the Spirit which here especially was respected How great saith he is that power and force wherewith the minde is here he meaneth in Baptism enabled being not onely withdrawn from that pernicious hold which the World before had of it nor onely so purified and made clean that no stain or blemish of
the Enemies invasion doth remain but over and besides namely through Prayer and Imposition of Hands becometh yet greater yet mightier in strength so far as to raign with a kinde of Imperial Dominion over the whole Band of that roming and spoiling Adversary As much is signified by Eusebius Emissenus saying The Holy Ghost which descendeth with saving influence upon the Waters of Baptism doth there give that fulness which sufficeth for innocenty and afterwards exhibiteth in Confirmation an Augmentation of further Grace The Fathers therefore being thus perswaded held Confirmation as an Ordinance Apostolick always profitable in Gods Church although not always accompanied with equal largeness of those External Effects which gave it countenance at the first The cause of severing Confirmation from Baptism for most commonly they went together was sometimes in the Minister which being of inferior degree might Baptize but not Confirm as in their case it came to pass whom Peter and Iohn did confirm whereas Philip had before baptized them and in theirs of whom St. Ierome hath said I deny not but the Custom of the Churches is that the Bishop should go abroad and imposing his hands pray for the Gift of the Holy Ghost on them whom Presbyters and Deacons far off in lesser Cities have already â—aptized Which ancient Custom of the Church St. Cyprian groundeth upon the example or Peter and Iohn in the Eighth of the Acts before alledged The faithful in Samaria saith he had already obtained Baptism onely that which was wanting Peter and John supplied by Prayer and Imposition of Hands to the end the Holy Ghost might be poured upon them Which also is done amongst our selves when they which be already Baptized are brought to the Prelates of the Church to obtain by their Prayer and Imposition of Hands the Holy Ghost By this it appeareth that when the Ministers of Baptism were persons of inferior degree the Bishops did after Confirm whom such had before Baptized Sometimes they which by force of their Ecclesiastical Calling might do as well the one as the other were notwithstanding Men whom Heresie had dis-joyned from the Fellowship of true Believers Whereupon when any Man by them Baptized and Confirmed came afterwards to see and renounce their Error there grew in some Churches very hot contention about the manner of admitting such into the Bosome of the true Church as hath been declared already in the question of Rebaptization But the generally received Custom was onely to admit them with Imposition of Hands and Prayer Of which Custom while some imagined the reason to be for that Hereticks might give Remission of Sins by Baptism but not the Spirit by Imposition of Hands because themselves had not Gods Spirit and that therefore their Baptism might stand but Confirmation must be given again The imbecillity of this ground gave Cyprian occasion to oppose himself against the practice of the Church herein laboring many ways to prove That Hereticks could do neither and consequently that their Baptism in all respects was as frustrate as their Chrism for the manner of those times was in Confirming to use Anointing On the other side against Luciferians which ratified onely the Baptism of Hereticks but disannulled their Confirmations and Consecrations under pretence of the reason which hath been before specified Hereticks cannot give the Holy Ghost St. Ierome proveth at large That if Baptism by Hereticks be granted available to Remission of Sins which no man receiveth without the Spirit it must needs follow that the reason taken from disability of bestowing the Holy Ghost was no reason wherefore the Church should admit Converts with any new Imposition of Hands Notwithstanding because it might be objected That if the gift of the Holy Ghost do always joyn it self with true Baptism the Church which thinketh the Bishops Confirmation after others Mens Baptism needful for the obtaining of the Holy Ghost should hold an error Saint Ierome hereunto maketh answer That the cause of this observation is not any absolute impossibility of receiving the Holy Ghost by the Sacrament of Baptism unless a Bishop add after it the Imposition of Hands but rather a certain congruity and fitness to honor Prelacy with such pre-eminences because the safety of the Church dependeth upon the dignity of her chief Superiors to whom if some eminent Offices of Power above others should not be given there would be in the Church as many Schisms as Priests By which answer it appeareth his opinion was That the Holy Ghost is received in Baptism that Confirmation is onely a Sacramental Complement that the reason why Bishops alone did ordinarily confirm was not because the benefit grace and dignity thereof is greater then of Baptism but rather for that by the Sacrament of Baptism Men being admitted into Gods Church it was both reasonable and convenient that if he Baptize them not unto whom the chiefest authority and charge of their Souls belongeth yet for honors sake and in token of his Spiritual Superiority over them because to bless is an act of Authority the performance of this annexed Ceremony should be sought for at his hands Now what effect their Imposition of Hands hath either after Baptism administred by Hereticks or otherwise St. Ierome in that place hath made no mention because all men understood that in Converts it tendeth to the fruits of Repentance and craveth in behalf of the Penitent such grace as David after his fall desired at the hands of God in others the fruit and benefit thereof is that which hath been before shewed Finally Sometime the cause of severing Confirmation from Baptism was in the parties that received Baptism being Infants at which age they might be very well admitted to live in the Family but because to fight in the Army of God to discharge the duties of a Christian man to bring forth the fruits and to do the Works of the Holy Ghost their time of ability was not yet come so that Baptism were not deferred there could by stay of their Confirmation no harm ensue but rather good For by this means it came to pass that Children in expectation thereof were seasoned with the principles of true Religion before malice and corrupt examples depraved their mindes a good foundation was laid betimes for direction of the course of their whole lives the Seed of the Church of God was preserved sincere and sound the Prelates and Fathers of Gods Family to whom the cure of their Souls belonged saw by tryal and examination of them a part of their own heavy burthen discharged reaped comfort by beholding the first beginnings of true godliness in tender years glorified him whose praise they found in the mouths of Infants and neglected not so fit opportunity of giving every one Fatherly encouragement and exhortation Whereunto Imposition of Hands and Prayer being added our Warrant for the great good effect thereof is the same which Patriarks Prophets Priests Apostles Fathers and Men of God have had
for such their particular Invocations and Benedictions as no Man I suppose professing truth of Religion will easily think to have been without Fruit. No there is no cause we should doubt of the benefit but surely great cause to make complaint of the deep neglect of this Christian duty almost with all them to whom by tight of their place and calling the same belongeth Let them not take it in evil part the thing is true their small regard hereunto hath done harm in the Church of God That which Error rashly uttereth in disgrace of good things may peradventure be sponged out when the print of those evils which are grown through neglect will remain behinde Thus much therefore generally spoken may serve for answer unto their demands that require us to tell them Why there should be any such confirmation in the Church seeing we are not ignorant how earnestly they have protested against it and how directly although untruly for so they are content to acknowledge it hath by some of them been said To be first brought in by the seigned Decretal Epistles of the Popes or why it should not be utterly abolished seeing that no one title thereof can be once found in the whole Scripture except the Epistle to the Hebrews be Scripture And again seeing that how free soever it be now from abuse if we look back to the times past which wise men do always more respect then the present it hath been abused and is found at the length no such profitable Ceremony as the whole silly Church of Christ for the space of these Sixteen hundred years hath through want of experience imagined Last of all Seeing also besides the cruelty which is shewed towards poor Country people who are fain sometimes to let their Ploughs stand still and with increble wearisome toyl of their feeble bodies to wander over Mountains and through Woods it may be now and then little less then a whole half score of miles for a Bishops blessing which if it were needful might as well be done at home in their own Parishes rather then they is purchase it with so great loss and so intolerable pain There are they say in Confirmation besides this Three terrible points The first is Laying on of hands with pretence that the same is done to the example of the Apostles which is not onely as they suppose a manifest untruth for all the World doth know that the Apostles did never after Baptism lay hands on any and therefore Saint Luke which saith they did was much deceived But farther also we thereby teach men to think Imposition of Hands a Sacrament belike because it is a principle ingrafted by common Light of Nature in the Mindes of Men that all things done by Apostolick example must needs be Sacrament The second high point of danger is That by tying Confirmation to the Bishop alone there is great cause of suspition given to think that Baptism is not so precious a thing as Confirmation For will any man think that a Velvet Coat is of more price then a Linnen Coyf knowing the one to be an ordinary Garment the other an Ornament which onely Sergeants at Law do wear Finally To draw to an end of perils the last and the weightiest hazard is where the Book it self doth say That Children by Imposition of Hands and Prayer may receive strength against all temptation Which speech as a two-edged sword doth both ways dangerously wound partly because it ascribeth Grace to Imposition of Hands whereby we are able no more to assure our selves in the warrant of any promise from God that his Heavenly Grace shall be given then the Apostle was that himself should obtain Grace by the bowing of his knees to God and partly because by using the very word strength in this matter a word so apt to spred infection we maintain with Popish Evangelists an old forlorn distinction of the Holy Ghost bestowed upon Christs Apostles before his Ascension into Heaven and augmented upon them afterwards a distinction of Grace infused into Christian men by degrees planted in them at the first by Baptism after cherished watred and be it spoken without offence strengthned as by other vertuous Offices which Piety and true Religion teacheth even so by this very special Benediction whereof we speak the Rite or Ceremony of Confirmation 67. The Grace which we have by the holy Eucharist doth not begin but continue life No man therefore receiveth this Sacrament before Baptism because no dead thing is capable of nourishment That which groweth must of necessity first live If our Bodies did not daily waste Food to restore them were a thing superfluous And it may be that the Grace of Baptism would serve to Eternal Life were it not that the state of our Spiritual Being is daily so much hindered and impaired after Baptism In that life therefore where neither Body nor Soul can decay our Souls shall as little require this Sacrament as our Bodies corporal nourishment But as long as the days of our warfare last during the time that we are both subject to diminution and capable of augmentation in Grace the Words of our Lord and Saviour Christ will remain forceable Except ye eat the Flesh of the Son of Man and drink his Blood ye have no life in you Life being therefore proposed unto all men as their end they which by Baptism have laid the Foundation and attained the first beginning of a new life have here their nourishment and food prescribed for continuance of life in them Such as will live the Life of God must eat the Flesh and drink the Blood of the Son of Man because this is a part of that diet which if we want we cannot live Whereas therefore in our Infancy we are incorporated into Christ and by Baptism receive the Grace of his Spirit without any sense or feeling of the gift which God bestoweth in the Eucharist we so receive the gift of God that we know by Grace what the Grace is which God giveth us the degrees of our own Increase in holiness and vertue we see and can judge of them we understand that the strength of our life begun in Christ is Christ that his Flesh is Meat and his Blood drink not by surmised imagination but truly even so truly that through Faith we perceive in the Body and Blood sacramentally presented the very taste of Eternal Life the Grace of the Sacrament is here as the food which we eat and drink This was it that some did exceedingly fear lest Zwinglius and Occolampadius would bring to pass that men should account of this Sacrament but onely as of a shadow destitute empty and void of Christ. But seeing that by opening the several opinions which have been held they are grown for ought I can see on all sides at the length to a general agreement concerning that which alone is material namely The Real Participation of Christ and of
of uncleanness they nourish the root out of which they grow they breed that iniquity which bred them The blot therefore of Sin abideth though the act be transitory And out of both ariseth a present debt to endure what punishment soever the evil which we have done deserveth an Obligation in the Chains whereof Sinners by the Justice of Almighty God continue bound till Repentance loose them Repent this thy Wickedness saith Peter unto Simon Magus beseech God that if it be possible the thought of thine heart may be pardoned for I see thou art in the gall of bitterness and in the bond of Iniquity In like manner Solomon The Wicked shall be held fast in the cords of his own sin Nor doth God only binde Sinners hand and foot by the dreadful determination of his own unsearchable Judgment against them but sometime also the Church bindeth by the Censures of her Discipline So that when Offenders upon their Repentance are by the same Discipline absolved the Church looseth but her own Bonds the Chains wherein she had tyed them before The act of Sin God alone remitteth in that his purpose is never to call it to account or to lay it unto mens charge The stain he washeth out by the sanctifying Grace of his Spirit And concerning the punishment of Sinne as none else hath power to cast Body and Soul into Hell fire so none power to deliver either besides him As for the Ministerial Sentence of private Absolution it can be no more than a Declaration what God hath done It hath but the force of the Prophet Nathan's Absolution God hath taken away thy Sin Than which construction especially of words judicial there is not any thing more vulgar For example the Publicans are said in the Gospel to have justified God The Jews in Malachi to have blessed Proud men which sinne and prosper not that the one did make God righteous or the other the wicked happy But to bless to Justifie and to Absolve are as commonly used for words of Judgement or Declaration as of true and real efficacy Yea even by the opinion of the Master of Sentences It may be soundly affirmed and thought that God alone doth remit and retain Sinnes although he have given Power to the Church to do both But he one way and the Church another He only by himself forgiveth Sinne who cleanseth the Soul from inward blemish and looseth the Debt of Eternal death So great a Priviledge he hath not given unto his Priests who notwithstanding are authorized to loose and binde that is to say declare who are bound and who are loosed For albeit a man be already cleared before God yet he is not in the Church of God so taken but by the vertue of the Priests Sentence who likewise may be said to binde by imposing Satisfaction and to loose by admitting to the Holy Communion Saint Hierom also whom the Master of the Sentences alledgeth for more countenance of his own opinion doth no less plainly and directly affirm That as the Priests of the Law could only discern and neither cause nor remove Leprosies So the Ministers of the Gospel when they retain or remit Sin do but in the one judge how long we continue guilty and in the other declare when we are clear or free For there is nothing more apparent than that the Discipline of Repentance both Publick and Private was ordained as an outward mean to bring men to the vertue of inward Conversion So that when this by manifest tokens did seem effected Absolution ensuing which could not make served only to declare men innocent But the cause wherefore they are so stiff and have forsaken their own Master in this point is for that they hold the private Discipline of Penitency to be a Sacrament Absolution an external sign in this Sacrament the signs external of all Sacraments in the New Testament to be both causes of that which they signifie and signs of that which they truly cause To this opinion concerning Sacraments they are now tyed by expounding a Canon in the Florentine Council according to the former Ecclesiastical invention received from Thomas For his device it was that the mercy of God which useth Sacraments as Instruments whereby to work indueth them at the time of their Administration with supernatural force and ability to induce Grace into the Souls of men Even as the Axe and Saw doth seem to bring Timber into that fashion which the minde of the Artificer intendeth His Conceipt Scotus Occam Petrus Alliacensis with sundry others do most earnestly and strongly impugn shewing very good reason wherefore no Sacrament of the new Law can either by vertue which it self hath or by force supernatural given it be properly a cause to work Grace but Sacraments are therefore said to work or conferr Grace because the will of Almighty God is although not to give them such efficacy yet himself to be present in the Ministry of the working that effect which proceedeth wholly from him without any real operation of theirs such as can enter into men's Souls In which construction seeing that our Books and Writings have made it known to the World how we joyn with them it seemeth very hard and injurious Dealing that Bellarmine throughout the whole course of his second Book De Sacramentis in genere should so boldly face down his Adversaries as if their opinion were that Sacraments are naked empty and ineffectual signes whererein there is no other force than only such as in Pictures to stir up the minde that so by theory and speculation of things represented Faith may grow Finally That all the operations which Sacraments have is a sensible and divine Instruction But had it pleased him not to hud-wink his own knowledge I nothing doubt but he fully saw how to answer himself it being a matter very strange and incredible that one which with so great diligence hath winowed his Adversarys Writings should be ignorant of their minds For even as in the Person of our Lord Jesus Christ both God and Man when his human nature is by it self considered we may not attribute that unto him which we do and must ascribe as oft as respect is had unto both natures combined so because in Sacraments there are two things distinctly to be considered the outward sign and the secret concurrence of Gods most blessed Spirit in which respect our Saviour hath taught that Water and the Holy Ghost are combined to work the mysterie of new birth Sacraments therefore as signs have only those effects before mentioned but of Sacraments in that by God's own Will and Ordinance they are signs assisted alwayes with the power of the Holy Ghost we acknowledge whatsoever either the places of the Scripture or the Authority of Councels and Fathers or the proofs and arguments of reason which he alledgeth can shew to be wrought by them The Elements and words have power of infallible signification for
by a false and unnecessary conclusion drawn from that place For although the Scripture should say That none can be saved but those which have the Spirit of God and are Baptized with Material and Elemental Water yet ought it to be understood of those which can conveniently and orderly be brought to Baptism as the Scripture saying That who so doth not believe the Gospel is condemned already Iob. 3. 18. meaneth this sentence of those which can hear the Gospel and have discretion to understand it when the hear it and cannot here shut under this condemnation either those that he born deaf and so remain or little infants or natural Fools that have no wit to couceive what is Preached a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Necessarium iâ— dicitur sine quo ut concausâ— fieri non potest ut viratur Et es sinc quibus neri nequis ut bonum aut sit aut fiat vel malum aliquod amoveaâ—â—r aut non â—â—lsiâ— Arist. Metaph. 5. cap. 5. b Joh 3. 3. c Vers. 4. d Ephes. 5. 2â— e Tit. 3. 5. f AMâ— 2. 38. g Fidelet salutem ex istis Elementis non quaerunt eâ—iamâ—i in isus aâ—erunt Nâ—â— enim ista tribuunt quod per ista tribuitur Huge de Sacram lib. 1. cap. 3. h Susceptus à Christo Christumque suscipiens non idem fir post lavacrum qui ante Baptismum suiâ—sed corpus vegenerati sic caro crucifixi Lev. Scam 4. de Pas. Dom. j Caro abluitur ut anima emaculetur Tert. de Caro. Reâ—â—r Romo per aquam Baptist millet à suis Lâ—em esse vidratur intus tamen alter efficitur cum peccato natus fine peccato renasciru priuribus petir succedentibus proficis detericribus exuiour in mellora innovaâ—uâ— persons tingitur natura matatur Euseb. Emis de Epiphan Homil. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Hemil. de Sanct. Bapt. k Unde genitaliâ— auxilio superioris â—ei lâ—bâ— deâ—â—ria in expiâ—toâ—â— pectus ac pâ—â—â—um desuper se lomen insundit Cypr. Epist. ad Domet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoreâ— Epito Divin Dogunat Baptisari est purgari sâ—ntibus peccatorum domari â—atia Dei grati ad ritam novam innocentem Confess Helvet cap. 80. l Eph. 1. 1. m Eph. 5. 8. n Eph. 2. 3. 11. o Rom. 8. 30. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. de Scit Sanct. cap. 15. T. C. lib. 5. pag. 1. 4. â—â— which is not a Christian before he come to reseâ—â—â—â—â—â—â—â— cannot bâ—e made Caraside by Baptism which is onely the Seat of the Grace of God â—tio â— receivâ—â— r Iven contra Haeres lib. 1. cap. 18. s Hic sceldâ—iâ—imi illi provocant quastiones Adeo â—â—â—â— Esptimus non est necessarius quibus sides satis est Tert. de Baptis Huic â—alla proâ—ter it sâ—iet qui cum possit non percipie Sacramentum Sern Epist. t ad Hugon 12 Kings 5. 14. u Numb 21. 8. x Mark 15. 16. y Inssuciâ— Sacramentorum quantum ad Deum Authorem dispensatioâ—is est quantum were aâ— hontinem obedientem necesstatis Quoniam in potestate Dei est praeâ—â—r ista homineaâ— salvare led in potestaâ—e haminis neu est sine idis aâ— satutem pervenire Hugo de Sacra lib. 1. cap 5. z Pelagiâ—â— alâ—etere arrepta impietare praesionâ— non propter vicani sed propter regnum Coelorum Baptismum parvulis conferendum Euseb. Emiss Hom. 5. de Pas. â— a Benignius leges interpretandur sunt quò voluntas carum corservetur L. Benign D. de legib Senâ—use b T. C. lib. 1. pag. 143. c Bâ—n Epist. â—0 ad Hugonem Quid ad rolerandam omnem pro Dei gloria injuriam semel dicavie animum in Martyrium mihi videter implesse Suarmi ergo meriti est temel fixisse seureâ—tiam ocque ideo ut dixi ratio principarum obtinet passionis si sora perpetiendi deneget facultatem pertulit tamen cuncta quae voluit pati Ioseph lib. de Imper. Ration a Gers. Serm. in Nativit Beatae Mar. Cajetan in 3. Tho. 9. 68. Art 1. 2. â—iel in 4. Sentes â— 4. q 2. Tilman Segeberg de Sacr. cap. 1. Elisius Neapol in Clyp Advers Haeres cap. de Baptis b 1 Cor. 7. 1â— c T. C. lib. 3. pag. 218. It is in question whether there be any such necessity of Baptism as that for the Ministring thereof the common deccur Orderâ— should be broken Psal. â—â—4 * In omnibus obligationibus in quibus dies non ponituâ— praesenti dic deheâ—â— Lib. 14. D. de Reg. sur What things in Baptism have been dispeaced with by the Fathers â—â—specting necessity a T. C. lib. 1. pag 13â— The â—urthers themselves of that Error that they cannot be saved which are â—â—â— baptized did never seek a remedy of the mischief In Womenâ— or Private Dip. 1. 11. T. C. lib 3. p. 219. What plaines Testimony can there be then that of Augustine which noteth the use of the Church to have been to come to the Church with their Children in danger of death and that when some had opinion that their Children could not be saved if they were not baptized Cum. Lit. Parm. lib. 9. cap. 13. I would also know of him what he will answer to that which is noted of a Christian Jew desperately sick of the Palsie that was with his Bed caused on the place of Baptism Sect. lib. 7. c. 4. What will he answer to this That those which were baptized in their Beds were thereby made unapt to have any place amongst the Clergy as they call them doth it not leave a note of infâ—my in those which had procured that Baptism should be ministred in private houses Euseb. lib. 6. cap. 43. What unto the Emperors Decree which upon authority of the ancient Laws and of the Apostles forbiddeth That the holy lungs should be administred in any mans house Ioh. â—â—â—l 32. b â—â—â— Epist. â— an Epiic Cicit c Vict. Epist. ad Theopâ— Alexand. in Pentis Damasc. Leo. Conâ—t 4. Idem Coâ—st 15. a T. C. lib. 1. pag. 145. To allow of Womens Baptising is not onely contrary to the learned Writers â—ow but also contrary to all learned Antiquity and contrary to the practise of the Church whilest there was any tolerable estate Tertul. de Virgin Veland lib. de Baptis Epipha lib. 1. lib. 8. cont Haeres S. Augustine although he seem to aâ—low of a Laymans Baptism in time of necessity Cour. Epist. Parmen lib. 2. cap. 13. Yet there he mentioneth noâ— Womens Baptism and in the Fourth Council of Carthage cap. 100. It is simply without exception decreed That a Woman ought not to Baptize Tertul. de Baptis b Subjectum est generall speciale In ipso significante quia in ipso continerus Terâ—â—â—l de Veland Virg. Post. genere supponirur species Aug. in lib. 2. cap. de Transact b Subjectum eâ—t generali speciale â—a ipso significaâ—te quia in ipso contineâ—ut Tertul. de Veland Virg.