Baptism as it were by an ante-dated pardon is dangerous no no we may not say so what is past before Baptism is pardoned and mortified viz. originall sin in children actuall in men-grown not sins to come and uncommitted these are not pardoned we speak not of the intention of God to pardon but of actuall Remission not actually remitted till by repentance the soul of man be as it were re-baptised in the blood of Christ Briefly then to the question propounded I would give this Answer that Baptism doth profit us in respect of sinns committed afterwards not becaus they are pre-remitted or that in Baptism there is an ante-dated pardon granted but becaus in Baptism the blood of Christ is communicated to be a remedy at hand ready for application which application must daily be made by the hand of faith if we desire dayly pardon hence we are taught in the fift petition to pray for our daily pardon wherin doubtless we pray for what we want and not for what we have already yet because this remedy is not de Novo given every day but once for all in Baptism therefore we say That the Efficacy of Baptismall Remission doth in some sence extend it self to the sinns of afterward This for Remission REGENERATION is intended in those words of the Church A new birth to Righteousness As sinn is purged away so also the Spirit of grace bestowed in Baptism to be as the habit or rather as the seed whence the future Acts of grace and holiness watered by the word of God and good education may in time spring forth This Spirit is promised to be conveyed by Baptism Act. 2.38 wherupon Saint Paul calleth Baptism the washing of Regeneration and renewing of the holy Ghost This was confirmed visibly in the Baptism of Christ. The holy Ghost descended on him comming up out of the water Matt. 3.16 Nor only then but in the Acts of the Apostles we find the sensible manifestations of the Spirit still mentioned with relation to Baptism which doubtless the providence of God did so order and dispose of that by their sight and sence their faith might be established touching the efficacy of the Sacrament This is that immortall seed wherof Saint Peter speaketh and which Saint Iohn mentioneth as the preservative of the faithfull from the sinn of finall Apostacy the sinn unto death Hereupon our Church remembring that our Saviour joyneth water and the spirit in the work of Regeneration doth in her Liturgy of Baptism pray for the Infants that they may be baptised with water and the holy Ghost that God would please to sanctifie them and wash them with the holy Ghost that they may receiv Remission of sinns by spirituall Regeneration that God would give his holy Spirit to these Infants that they may be born again that not only the old Adam and all carnall affections may dy in them and be buried but also that the new man and all things belonging to the spirit may be raysed up may live and grow in them that so they may have power and strength to prevail against to triumph over the Divell the World and the flesh finally that they which are then baptised in this water may receiv the fulness of his grace hereupon our Church looking upon the gracious promise doth after the act of Administration of Baptism give thanks for this benefit that it hath pleased God to regenerate the Infant with his holy Spirit Thus much for the Benefits of Baptism CHAP. IX The Benefits of the Lords Supper AS by Baptism we are incorporated into and made one with Christ So by the Lords Supper is this Union continued It is the exhortation of our blessed Saviour to his Disciples whom he compareth to branches ingrafted into the Vine saith he Abide in me and I in you using this as a Motive As the branch cannot bear fruit of it self except it abide in the Vine no more can yee except yee abide in me And his prayer for them he concludeth with this That the love wherwith thou O righteous Father hast loved me may be in them and I in them By which places and passages is intimated a mutuall and reciprocall incorporation of Christ in us and of us in Christ. Now if we ask how this is wrought and how discerned heare Saint Iohn hereby saith he we know that he abideth in us by the spirit which he hath given unto us and again more fully hereby we know that we dwell in him and he in us because he hath given us of his spirit It is then the spirit which is the immediate worker of this mutuall union betwixt Christ and his Church But further would we know how and by what ordinance the spirit doth work this union The Apostle Paul helpeth us saying by one Spirit are we all baptised into one body and have been all made to drink into one Spirit Thus plainly manifesting the Sacraments to be the Instruments of the Spirit in working this Union and Communion but of all the rest most full is that text of our blessed Saviour he that â—ateth my flesh and drinketh my blood dwelleth in me and I in him that is becometh one with me and I with him This is so much more manifest in this Sacrament if we mark the analogy betwixt the sign and the thing signified bread and wine the food of the body becometh one with the body So is it here Christs body and blood united to us and made one with us by an un-speakable and unseparable conjunction Only here is the difference that bread of Earth is changed into thy body because thou art more excellent than it but this bread which came down from heaven is more excellent and active than thou art and therfore by little and little doth spiritualize and as it were change thee into it By all which it is evident that the primary grace and benefit conferred by the Sacrament is as I said before our incorporation into Christ our union with him The secondary and so the peculiar grace of the Lords Supper is as the Catechism hath well expressed it the strengthning and refreshing of our souls by the body and blood of Christ as our bodys are by the bread and wine Bread doth nourish and strengthen the body Psal. 104.15 Hence that phrase the staff of Bread becaus as a staff doth uphold and strengthen the weak and feeble knees so doth bread strengthen the drooping spirits So doth the body of Christ well and worthily received strengthen the soul in grace and holiness Wine cheareth the heart and quickneth the spirits So doth the blood of Christ revive the drooping soul gladdeth the heavy heart causeth spirituall joy and exultation Thus that naturall quality which God hath placed in the Elements to work upon the body doth most excellently manifest that spirituall efficacy which is in the body and blood of Christ to work upon the soul even to produce
is that we are conformable to him in mortification Now to be baptised into the Communion of Christs death what is it else but by Baptism to be partaker of his death and consequently discharged from the Dominion of sin So the Doctrin Doct. Christians howsoever before their Baptism they be servants of sin yet by Baptism they are freed from the service and dominion therof The uses of this Doctrin are three-fold First for instruction shewing the efficacy of Baptism touching which two cautions 1. That the efficacy of the Sacrament is but instrumentall 2. That it pre-supposeth a right Qualification in the Receiver Secondly For consolation to Parents in respect of their children dying in infancy Quest. Whether all infants be regenerate in Baptism An Answer set down in two conclusions An objection taken from the usuall phrase of Preachers in pressing the duty of attendance upon the means of grace The answer to it Thirdly for exhortation And this directed First to Parents To watch carefully over their children that they be not re-enslaved To acquaint them with this benefit to call upon them c. Secondly To all Christians In generall to walk as Free-men In speciall to hinder the reign of sinn in themselves Object I fain would do so but am not able Sol. Christians have helps to subdue the power of sinn sc. An interest First In the blood of Christ streaming in the Sacraments Secondly In the Communion of Saints the Churches Prayers A Caveat That if Christians desire this benefit they must not forfeit their interest by running into tentation Hitherto the copy of the Sermon These two little books not much unlike to the poore widows two mites have I cast into the Treasury of the Church I pray God they may be no less accepted with God and all good men that so the succesfulness of these my poore endevours may encourage me to go on cheerfully in the work of my Ministery and to bestow some bigger volumn upon the Library of this Church and Nation I know we are not born for our selvs alone not for this present age alone I should choose rather to be too busie in this kind and to over-do rather than to be wanting to my place and people I cannot hope to live at least not here wher I am til I see the harvest of my seeds time the fruits of my labour here bestowed We of the Ministery commonly our greatest comfort is in the happy growth of grace in those whom at our first entrance we find to be of tender years Nor do I doubt but that amongst these there will be found some that hereafter will rejoyce in the remembrance of those holy truths which they have heard received and gathered up in their attendance upon my poore labours and they will say this and this did I then heare and learn and tho for the present I felt no great sweetness in it yet do I now taste it and know it to the holy truth of God In particular this Doctrin of the Sacraments and their efficacy which seemed so strange and uncouth in the ears of divers of the elder Audience will by the younger sort be received now and hereafter remembred with happy congratulation Now then for their sakes that they may keep fresh in memory what they have heard that they may recall to mind what perhaps hath slipt and is forgotten have I sent abroad these and if God say amen I shall send abroad some other of my notes For their sakes I say that they may have wherwithall to perswade others what themselvs do know viz. That those things to use the phrase of the Disciples to Saint Paul in a case not much unlike that those things wherof divers have been informed concerning me are nothing but that I also walk orderly and keep the Law The law I mean of holy teaching and edification not wasting the time in curious and needless speculations but endevouring pro posse meo both plainly to explicate and profitably to apply what the text of Holy Writ hath led me to In the prosecuting of which if I have proceeded otherwise as some say than others have done before me let the indifferent Reader do that which those Hearers should have done sc. try and examine which of us doth most neerly follow the steps of the holy Scripture and tread in the path of our Mother-Church To me I confess it is a scruple to depart from the pattern of wholsome Doctrin to the which I have subscribed if it be not so to others it is not my fault if I dare not follow them But there is a generation of men who have learned to pretend the authority of such Worthies and such grave Divines meerly to countenance what themselvs have pitcht upon in prejudice and opposition of the present Ministery This was say they the Doctrin this the opinion of such and such when upon due examination their judgment was nothing so but clean contrary That this may not hereafter befall me this Treatise shall be a witness to the world what I beleev what I have taught as touching this Argument The scope wherof in brief is to shew That the effect of the Sacraments is ouâ— union with Christ The fruit is communion in his Merits and Graces in his merits for Remission in his Graces for Regeneration both which are begun in Baptism and perfectly consummate in the Lords Supper This is all Farewell dear Christian Reader pray for him who hath devoted himself and the strength of his labours to the advancement of thy spirituall welfare Let thy prayers commend me and my labours to the blessing of our heavenly Father In whom I rest Thine The Lords unworthy servant in the work of the Ministry T. B. A TREATISE OF THE SACRAMENTS The Preface GReat was the love of our blessed Saviour to the sinful race of the sons of men Greatly did it appeare by that Redemption which by his death is purchased This hath recovered to us the favour of God which is to us the deep and inexhaustible fountain of all goodnesse yet hath not the love of Christ our Saviour stayed here hee thought not this sufficient but hath added the Revelation of this benefit for our Comfort Yea hee hath also wisely invented the way by which this benefit might be conveyed to us and we put in full possession of the same Nor is the later a lesse demonstration of his singular love than the former Without the Redemption purchased what are wee but a masse of misery borne to endlesse woe and irrecoverable destruction Without the Revelation of this Redemption and the means by which it may become ours what is this life of ours but a perpetuall disconsolation Wherefore so often as wee blesse God for the benefit of our Redemption purchased by the blood of Christ so often let us remember to praise him for the Revelation of it made unto us by his spirit The way and meanes by which the spirit of Christ doth
new they had two so had we one for admission the other for preservation so have we circumcision was for infants so is Baptism the Pass-over and Lords Supper for men grown circumcision once administred the Pass-over often and so Baptism once and the Lords Supper often add to this that the same reason holds in the Sacraments of either Testament for the frequencie of administration for why Circumcision but once and the Pass-over often but because one birth-day is enough not one day of feeding so here once baptised because it sufficeth to be once admitted into the Covenant of grace but often do we receiv the Lords Supper becaus we do often merit expulsion and so need a frequent confirmation Baptism doth seal to us the remission of originall guilt which is but once contracted and so once remitted The Lords Supper doth seal to us the remission of actuall transgressions which being often committed must be repented and so often remitted Baptism is the Sacrament of our Regeneration when the seed of grace is conferred upon our souls this needeth to be done but once The Lords Supper is the Sacrament of our confirmation whence those seeds of grace are to receiv increas of growth by the dews of heaven and this is necessary to be done more than once often therfore do we come to the Sacrament of the Lords Supper Now if any demand how often we ought to approach to the Lords Table it must be answered the Church hath power to stint the smallest number but only mans conscience can direct him in the multiplication of that number Fewer times than thrice a year may no good Christian in the Church of England receiv the Lords Supper because it is so ordained by the Church but how oftner is left to the direction of his own conscience and the advice of his spirituall Physitian So much the more to blame are they that neither by the Law of the Church nor by the necessity of their own souls are perswaded to frequent the Table of the Lord but rest themselvs within the customary compasse of once a year It may be objected that once a year was as much as Israel did eat the Pass-over nor would God doubtless have neglected to command expressly the more frequent receiving of it were it necessary But for answer herunto what authority have we to inquire or to assign a reason why God did not command this or that His Laws and Ordinances are to us a light of direction not his Omissions God appointed to the Church of Israel no Sacrament for the spirituall incorporation of femals no more publike and generall fasting dayes but one in the year no Ember-weeks at all that is no time of solemn fasting and prayer before the Ordination of their Priests doth it therfore follow that we must have none or shall we say that such things are not needfull ought not we in the new Testament having received greater grace than they super-abound and goe beyond them in the practise of Piety Apply it thus to the objection passing by the reasons of policie which might be assigned why the Pass-over was celebrated but once a year let us say that inasmuch as it is plain that the Sacrament is the Ordinance of God for the preservation of us in the state of grace and the way to strengthen and refresh our souls wherof we have continuall and daily need therfore it is a point of Christian wisdome to be as frequent in the receiving as possibly we can the oftner the better As on the other side since Baptism is administred but once in the life time a point so firmly beleeved and acknowledged by all that even the Anabaptists whom we tax for re-baptising those whom our Church hath baptised since that learned Beza and others after him have wrung from them that Text of Act. 19.4.6 will rather deny our Baptism to be a Sacrament than grant a necessity of rebaptising Since I say Baptism is done but once how much doth it concern them who are imployed in that sacred service to see that all things be done according to the rules of the holy Spirits direction Lest what is not then done peradventure hereafter be never done at all and so the guilt of this carelesness press the soul down to hell What is required of the Receiver is handled in the next chapter In the Minister honesty is commended but authority is required Some question there is touching his intention that is whether the action be not Sacramentall except the Minister intend it so to be Doubtlesse in this as in Prayer and Preaching his roving thoughts and distempered passions may defile them to himself and not make them ineffectuall to others A second Corollary deducible from the former premisses is the Necessity of the Sacraments concerning which the Doctrin of the Church is that the two legitimate and true born Sacraments are generally necessary to salvation This is plain out of the first question answered touching the number of the Sacraments How many Sacraments hath Christ ordained in his Church Two only as generally necessary to salvation which words as they do intimate at least do seem to intimate a superduality of Sacraments in some certain sence see this explained at full in the Book of Homilies so do they fully deliver the Doctrin of the Church touching the necessity of the Sacraments viz. that as I said they are generally necessary to salvation this all grant but all agree not in the manner of their necessity explicate it thus First they are necessary ex praecepto as being appointed and commanded by God the author of them Secondly because this is not enough we say that they are necessary ex naturâ rei even in respect of that nature which God hath put upon them being appointed as means and instruments to transferre and convey that grace without which no salvation and indeed this kind of necessity is the ground of the other for therfore are they commanded to be used because they are ordained to be as means wherby we receiv grace Thirdly add this also that they are necessary as means without which that grace is not ordinarily conferred Thus understand those texts of Scripture which are alleadged for this purpose viz. Except a man be born of water and of the spirit he cannot enter into the Kingdome of God And except yee eat the flesh of the Sonn of man and drink his blood you have no life in you Thus may we understand that phrase of the Catechism generally necessary that is commonly and in ordinary So that if the Spirit who being an Omnipotent Agent is not tyed to any means being a spirituall Agent is not tyed to externall means if he I say do convey grace to any without the use of the Sacraments this is to be accounted extraordinary Hitherto referr the cases of un-avoidable extremity in which doubtless the spirit worketh without these means But generally and in ordinary
The promise is made to you and to your children the same did St. Paul preach to the Gentiles when they were converted And how should they confirm the truth of this to them but by baptising their children Neither by children can we with the Anabaptist understand their youths of discretion only but their Infants also for in Act. 2.39 and Cor. 7.24 the word is generall to comprehend all their issue and of-spring Another Pattern is probably collected out of Mar. 10. the gospell read in the Liturgy at the Administration of Baptism The children there mentioned were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infants such as men do hold in their arms Christ indeed baptised them not but probable it is that he might deliver them to his Disciples to be baptised as some think or rather that they had been baptised already doubtless it was a pious act of the Parents to bring them to Christ and who can much doubt of this but that the Parents having been by Iohns Baptism directed to Christ when they knew him brought children to him to receiv a further blessing from him and thus much for answer to the first and main Argument of the Anabaptists The second Argument of the Anabaptists WIthout Faith say they none ought to be baptised Mat. 28. Mar. 16. Act. 8.36 Which also the English Catechism doth allow But Infants want faith Ergo they ought not to be baptised Let the Minor be granted tho if a man deny it as some do I see not how they can prove it but gratifie them in this the Major is utterly fals for neither do these texts prov it nor the English Catechism Besides there are good reasons against it The texts prov it not indeed they prov the Affirmativ That whosoever beleeveth may be baptised But from thence to draw a negative conclusion is against Reason Thus out of Iohn 3.16 it is manifest that whosoever beleeveth shall be saved but will the Anabaptist thence conclude Infants beleev not ergo they shall not be saved God forbid Reasons are against it First In respect of Infants There needeth none actuall faith in children as a previous disposition to fit them for the grace of Baptism for why In the Baptism of Infants the spirit worketh not as a morall Agent to proffer grace to the will but as a naturall or rather supernaturall Agent to work it in the will to put grace into the heart conferring upon them seminall and initiall grace which doth not presuppose faith but is it self the seed of faith To Parents converted Baptism conveyed as did Circumcision to Abraham a superaddition of further grace to what they had extraordinarily received But to their children Baptism conveyed as did Circumcision to Isaac the first seeds of grace and Regeneration Add this that the faith of the Parent is sufficient to qualifie the child for Baptism yea for the grace of Baptism the child I say in whom as yet corruption of nature being scant active calleth for no act of Personall grace to remove the barr of guilt polluted he is but by the act of another not by consent of his own therfore the faith of the Parent sufficeth to procure for the child the Sacrament and the benefit therof They cavill and say every man must live by his own faith and not by anothers True we say so to only the words of the Prophet are misalleaged and misapplyed the text doth not add that clause not by anothers nor doth it speak simply of the benefit it self gained by faith viz. Justification Salvation Preservation but of the pre-assurance of it But not to strive hereabout we see in Matt. 9.3 the sick man fared the better for the faith of his friends even in the remission of sins Parents are nearer to their Infants and have more interest in them than one friend in another Infants are a part of their Parents so that the promise of grace mentioned in the Covenant betwixt God and the Parent is not ratified to the whole Parent except also it extend to his Infant It is then the faith of the Parent laying hold of the promise which qualifieth his Infant for incorporation into the mysticall body of Christ. And this is a point of good comfort to the parent to consider the goodness of God to him having provided for him that as he hath been a naturall instrument to convey to his child the guilt of sin and seminall corruption so may he also challenging Gods Covenant by faith be made a voluntary instrument to procure pardon of sin and seminall grace a just remedy for the former malady The consideration wherof were it well and advisedly thought upon might cure that supine negligence found in Parents who seldome think of this and consequently shall one day heare the just curses of their condemned children crying woe worth the negligence of our careless Parents who having begotten us for their pleasure therby conveyed to us guilt and corruption but never took care to cure us of this malady yea the consideration of this might provoke them to intend the act of their faith and not only in the Church cursorily of custome to present their children to God but also actually by the prayer of faith challenge Gods promise for the good of their Infants for doubtless even in this as in all other occasions the more intentive mans faith is and earnestly set upon the promise to challenge it the sooner doth it prevail and obtain the desire To return to the Anabaptist since the faith of the Parents sufficeth since the spirit worketh in Baptism as a supernaturall Agent there needeth no actuall faith to be found in children consequently they are deceived who defend that none may be baptised without faith inherent Secondly In respect of Men grown the want of faith doth not barr them from Baptism i. e. the Church may not deny water to them that desire the Sacrament if they profess to repent and beleev tho peradventure their heart be naught See then herein the unreasonable dealing of the Anabaptist who will barr Infants from the water of Baptism for want of Faith when as hath been shewed not so much the actuall Inexistence of these graces as the formall profession of them doth qualifie even Men grown sufficiently for what the Church can do in the administration of Baptism Two things are usually objected against this in the heat of contention which I shall briefly touch for the satisfaction of sober minds and so return to the former doctrin of preparation First say they children are as farr from Profession of faith as from performance consequently to be barred from Baptism To which I answer that Profession is either actuall or virtuall An actuall profession of Repentance and Faith is required of them who by the acts of reason formerly abused have multiplyed their personall transgressions but for Infants a virtuall profession is sufficient and such a profession we find in them in respect of their Propagation They are
and evident mark of true repentance and godly sorrow By this examin thy self touching thy Repentance In vain is sorrow for sin where there is no purpose to amend in time to come FAITH what this is we heard cap. 13. The reason why it is required that we examin our selves touching it is that it may be tried refined and quickned against the time of use Great need of Faith to lâ—ft up the soul above sense and reason and to cause it to see in the externall signs that heavenly and spirituall food of the soul. Add this also touching the other act of Faith which consisteth in Reliance upon Christ when is it fitter for us to renounce our selves in whom is nothing good and to cleav fast to our Saviour in whom is all-sufficiency than now when we desire to feed upon him to satisfie our hungry souls with goodness Marks or Cognizances of true Faith may be taken from the Generation and from the Operation therof For the Generation it commeth by hearing is the effect of the Spirit in our hearts working it by the Word not the spawn of Nature nor the fruit of Reason much less of Sense but the Word of God is that from whence it springeth whereon it feedeth by which it liveth without which it dieth They whose faith feeleth no decay in the dis-use and neglect of the Ministerie may justly fear their faith was never right and sound For the Operation Faith is fruitfull in good works in all but specially in the best works Piety Charity at all times but then doth it exceed it self when we draw nigh to God a fruitless faith is dead a name a picture a shadow of faith but nothing else nay there is not all sound in it if it grow not daily if it still seek not labour not to exceed the state of yesterday Now for THANKFULNESS and CHARITY nothing more have I to add to that which in cap. 16. 17. hath been delivered There is set down the reason of their necessity together with the effects of them which are the best signs of discovery This only would I have added touching Love and Charity that it must be universall and indeed the universality therof is a good mark to discern the truth and sincerity of it for if it be right it will extend to all men even our Enemies even to those that hate and persecute us This is indeed hard yet Christ our Saviour will have it his reason is That ye may be that is known to be the Children of your heavenly Father God hath done so Christ hath done so and therfore we must do so Object Must I then forbear my right and suffer my self to be troden down by every one Sol. Every small matter tho it be our right must not provoke men to Law matters of moment in point of credit and profit may be prosecuted so that we make use of the Law as of a Iudg to determin the question not as of an executioner to reveng the wrong and satisfie the spleen Thus we have seen wherin stands the Qualification of our souls for the blessed Sacrament particularly the duty of Examination both what it is and wherabout it is conversant Add in the close of all the Necessity of this preparation which is seen in the danger that commeth by neglect for as the benefit is great that commeth by the Sacrament if with a penitent heart and prepared soul we receiv the same so is the danger great if we receiv unworthily if we discern not the Lords body if we consider not the dignity of the holy mystery if with unwashen hands with unprepared hearts we presume unto the Table of the Lord Saint Paul saith That he that eateth and drinketh unworthily eateth and drinketh damnation to himself which is well expounded by the Church He kindleth Gods wrath and provoketh him to plague him with divers diseases and sundry kinds of death You will happily say why should there be more danger here than in the other Sacrament I answer the danger is not greater here than in Baptism for even there also is it great if men do break their vow and solemn promise made to God But the penalty is more specially mentioned here because this Sacrament doth alwayes presuppose discretion in men to know what they do before they come unto it besides he that abuseth this Sacrament doth indeed violate and prophane them both Let me close up all with the exhortation of the Church which is two-fold 1. If there be any Blasphemers of God any hinderers or slanderers of his Word any Adulterers any in malice or envy or any greevous crime let them bewail their sins judg themselvs amend their lives else let them not presume to come to this holy Table lest after the taking of the holy Sacrament the Divell enter into them as he entred into Iudas and fill them full of all iniquities and so bring them to destruction both of body and soul. 2 If there be any one which by these means cannot quiet his conscience let him for further counsell and comfort resort to some discreet and learned Minister of Gods Word specially to his own Pastour that he may receiv such ghostly counsell and advice as wherby his Conscience may be relieved that by the Ministery of Gods Word he may receiv comfort and the benefit of absolution to the quieting of his conscience and for avoiding all scruple and doubtfulness So shall he be found a meet partaker of these holy Mysteries Laus Deo FINIS Part. 1. Articles of Religion cap. 25. Chap. 1. Lombard Bonadventure Sentent lib. 4. Dist. 3. Aquin. part 3. qu. 606. Detrabe verbum quid est Aqua nisi aqus accedit verbum ad Ele nentum fit Sacrameâ—tum Aug. in Ioh. tract 80. Bellarm. Tom. 3. de Sacrament lib. cap. 23. Bellarmin Tom. 3. de Sacrament lib. 1. c. 20 * Chamier Tom. 4. de Sacr. lâ—b 1. cap. 15.16 Chap. 2. Nulla distinctio mari quis an stagno flumine an fonte lacu an alveo diluatur Tertull lib. de Baptismo Hence Baptism is termed washing Eph. 5.26 Tit. 3.5 Lombard â—onav Sentent l. 4. Dist. 3. Aquin parte 3. Qu. 66.8 Vse Lomb. Bonav Senten lib. 4. Dist 3. Aquin. parte 3. Qu. 66.5 6. The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most usually signifie authority and commission Mat. 7.22 Acts 3.6 The construction of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth that the verb hath a transitive significatiâ—n q d baptizando adoptare in familiam Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—n the Act. of the Ap. Be lapâ—se◠〈◊〉 one 〈◊〉 in â—he name 〈◊〉 the Lord Iesus Chap. 3. Mat. 26. â—6 Mark 14.22 Luk. 22.19 Cor. 11.23 Articl 30. Chap. 4. See Doctor Iohn â—uâ—gess in â—is Rejoynder cap. 1.