by the Passeover and other Sacrifices as also by the Sabbath which all were commanded by God that the godly might celebrate and worship God and shew themselves gratefull unto him and might withall take the signes and tokens of those benefits of God which they received by the Messias So Baptisme is a confession of Christianity and a sign whereby Christ testifieth that we are washed by his bloud The Supper of the Lord is a thanksgiving for the death of Christ and an advertisement that we are quickned and revived by his death and are made his members and shall remain and continue with him for ever OF BAPTISME ON THE 26. SABBATH Quest 69. How art thou admonished and assured in Baptisme that thou art partaker of the onely sacrifice of Christ Ans Because Christ commanded the outward washing of water a Mat. 21.19 adjoyning this promise thereunto b Ibid. Mar. 16.16 Acts 2 38. John 1.33 Mat. 3.11 Rom. 6.3 4. that I am no lesse assuredly washed by his bloud and spirit from the uncleannesse of my soule that is from all my sins that I am washed outwardly with water c 1 Pe 3.21 Mar 1.4 Luke 3.3 whereby all the filthinesse of the body useth to be purged The Explication The principall Questions touching Baptisme are 1. What Baptisme is 2. What are the ends of Baptisme or for what it was instituted 3. What is the sense and meaning of the words of the institution thereof 4. The lawfull and right use of Baptisme 5. What are the formes and kinds of speaking of Baptisme 6. Who are to be baptized 7. In place whereof Baptisme succeeded 8. How Baptisme agreeth with Circumcision THe two former of these questions touching Baptisme are handled under the 69. and 70. questions of the Catechisme the third and fourth under the 71. the fifth under the 72. the sixth under the 73. the seventh and eighth under the Common place of Circumcision which followeth immediatly after those questions of Catechisme aforenamed 1. What Baptisme is THe word Baptisme signfieth a dipping in water or sprinkling with water Those of the East Church were dipped their whole body in the water Those of the North in coâ—der countries are only sprinkled with water This circumstance is of no moment or weight For washing may be either by dipping or sprinkling and Baptisme is a washing The Catechisme definition is Baptisme is an outward washing with water commanded by Christ adjoyning this promise thereunto that we being baptized are no lesse assuredly washed by his bloud and spirit from the uncleannesse of our soules that is from all our sinnes then we are washed outwardly with water It may be also fitly defined on this wise Baptisme is a ceremony instituted by Christ in the New Testament whereby we are washed with water in the name of the Father the Sonne and the holy Ghost to signifie that we are received into favour for the bloud of Christ shed for us and are regenerated by his spirit and also to bind us that hereafter we endeavour in our actions and death truly to testifie newnesse of life Or It is a Sacrament of the New testament ordained and authorised by Christ whereby is sealed unto the faithfull being baptized with water in the name of the Father the Sonne and the holy Ghost remission of all their sinnes the gift of the holy Ghost and a planting of them into Christs body which is his Church whereby they also professe that they receive these blessings from God and will ever hereafter live unto him Or yet more briefly Baptisme is an externall washing instituted by the Son of God with the pronouncing of these words I baptize thee in the name of the Father and the Sonne and the holy Ghost to be a testimony that he who is so washed or dipped is reconciled through Christ by faith and is sanctified by the spirit unto eternall life We are said to be received into favour for the bloud of Christ shed for us to wit on the Crosse that is for Christs whole humiliation applied unto us by faith The Scriptures confirme this definition Mat. 28.19 Go and teach all Nations baptising them in the name of the Father the Sonne and the holy Ghost that is testifying by the signe of Baptisme that they are received into favour of God the Father through the Son and are sanctified by his Spirit Marke 1.4 Marke 16.16 John did baptize in the wildernesse and preach the baptisme of amendment of life for remission of sins He which beleeveth and is baptized shall be saved Wherefore Baptisme comprehendeth Three things comprehended in baptisme 1. The signe which is water and the whole ceremony as the sprinkling of water or the dipping into and againe returning out of the water 2. The things themselves signified by the ceremonies which are the sprinkling of the bloud of Christ the mortification of the old man the quickning of the new man into a certaine hope of the resurrection to come by Christ 3. The commandement and promise of Christ whence the signe hath authority and power of confirming Baptisme not a bare signe only Object 1. Baptisme is said to be an externall washing of water Therefore Baptisme is a bare signe onely Ans 1. This is a fallacy of division dividing things which are to be joyned because when we say that Baptisme is an externall signe we joyn with the signe the thing that is signified Ans 2. There is no particle added in our definition which excludeth the thing And Baptisme is in its owne nature without the promise adjoyned a bare signe and to the unbeleeving who receive not the promise by faith it is indeed an externall washing only with water but the promise cometh thereto The differences betweene Baptisme and the washings of the Old Testament and is joyned with this signe when it is used aright Object 2. There were washings also in the Old Testament Baptisme therefore is no Sacrament proper to the New Testament Ans There is a great dissimilitude and difference between the washings under the Law and our Baptisme 1. The washings in the old Testament were not a signe of the entrance and receiving into the Church as our Baptisme is 2. They were instituted to wash away a ceremoniall uncleannesse as when a man had defiled himselfe by touching a dead carkasse or any such uncleane thing his ceremoniall uncleannesse was to be purged with a ceremoniall washing our Baptisme is ordained to wash away a morall uncleannesse that is sinne And hence it is that Baptisme is called in Scripture alaver or washing to wit in respect of that washing of the morall uncleannesse that is in respect of that inward or spirituall washing whereby we are washed or cleansed from our sins 3. They signifie a washing by Christ which was to come our Baptisme sealeth that washing which is by Christ already exhibited in the flesh 4. They did bind the Jewes only Baptisme extendeth and belongeth to
Eunuch Cornelius the Jaylour of Philippi Lydia the seller of Purple Paul c. are said to have beene presently baptized Wherefore the Supper also is given onely to them who are baptized for they only are received into the Church Of this end beare witnesse those words of Christ Mat. 28.19 Goe and teach all Nations baptising them c. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ useth properly signifieth Make Disciples Thus it is expounded by John John 4.1 The Pharisees heard that Jesus made and baptized moe Disciples then John This end is also confirmed by the substitution of Baptisme in place of circumcision which was in ancient times a Sacrament of receiving Disciples into the Jewish Church To be a discerning badge of Christians That it should be a mark whereby the Church may be discerned from all other Nations and Sects This end followeth on the former For they who by a publike Sacrament are received into the Church are by the selfe-same discerned and as by a badge distinguished from the remnant Mat. 28.19 the filth of the world Go and teach all Nations baptising them as if he should say Gather me a Church by the word and whom ye shall make my Disciples beleeving with their whole heart all them and them alone baptize and separate unto me To advertise us of the Crosse of our preservation and deliverance That it should be a signification or an advertisement unto us of the crosse and of the preservation of the Church therein and of the deliverance of the Church from it For it signifieth that they who are baptized are plunged as it were in affliction but with assurance of escaping thence Hence afflictions are termâ—d by the name of Baptisâ— Are ye able to be baptized with the baptisme that I shall be baptized with Mat. 20.22 Deliverance from the crosse the very ceremony it selfe of Baptisme doth shew For we are dipped indeed but we are not drowned or choakâ—d in the water Moreover in respect of this end Baptisme is compared to the floud For as in the floud and deluge Noah and his family were shut into the Arke and were after much trouble and danger saved the rest of mankind perishing so in the Church they who cleave unto Christ although they be pressed with calamities yet at length in their appointed time they are delivered whilst the rest without the Church are overwhelmed with a deluge and gulfe of sinne Hither also belongeth the place of Paul where he compareth the passing over the red sea to Baptisme 1 Cor. 10.2 All were baptized to Moses in the cloud and in the sea To signifie the unity of the Church 1 Cor. 12.13 Ephes 4.5 To signifie the unity of the Church and therefore it is a confirmation of this article I beleeve the Catholike Church By one spirit are we all baptized One Lord one faith one Baptisme This end neverthelesse may be contained under the fourth because when Baptisme severeth the members of the Church from others it doth also joyne and unite them among themselves To be a meanes of preserviâ—g and publishing more largely the doctrine of Gods free promise To be a meanes of preserving and propagating the doctrine of the promise of free salvation through the death of Christ that the baptized may have occasion to teach and learne who is the author and what is the meaning or signification and use of Baptisme Quest 70. What is it to be washed with the bloud and spirit of Christ Ans It is to receive of God forgivenesse of sinnes freely for the bloud of Christ which he shed for us in his sacrifice on the Crosse a Heb. 12.24 1 Pet. 1.2 Revel 1.5 Rev. 22.14 Zach. 13.1 Ezek. 36.25 And also to be renewed by the holy Ghost and through his sanctifying of us to become members of Christ that we may more and more die to sinne and live holy and without blame b John 1.33 and 3.5 1 Cor. 6.11 and 12.13 Rom. 6.4 Col. 2.12 The Explication A two-fold washing in Baptisme 1. Externall 2. Internall THere is a double washing in Baptisme externall which is by water and internall which is by the bloud and spirit of Christ The internall washing is signified and sealed by the externall and in the lawfull use of Baptisme is joyned therewith Now this internall washing is of two sorts Of bloud The washing of bloud which is our remission of sinnes and justification for the bloud-shed of Christ Of the Spirit The washing of the Spirit which is our renuing by the holy Ghost Both these are at once together performed Wherefore To be washed by the bloud of Christ is to be justified and to receive remission of sins for the bloud of Christ shed on the Crosse for us To be washed by the holy Ghost is to be regenerated by the holy Ghost which regeneration is an alteration and change of evill inclinations into good which is wrought by the holy Ghost in our will and heart that we may have an hatred of sinne and contrariwise a purpose to live according to the will of God That this two-fold washing from sins is signified by the Sacrament of Baptisme is apparent by these places of Scripture Mark 1.4 1 Cor. 6.11 John preached the Baptisme of amendment of life for remission of sinnes But yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the Spirit of our God Likewise in that we are said by baptisme to die and to be buried with Christ and to put off the body of sinfull flesh and put on Christ. Wherefore Baptisme is a Symbole and signe of both washings or of both benefits namely both of remission of sinnes and amendment of life not only because this Sacrament hath some similitude and correspondence with both but also because these two benefits are ever joyned together and neither can be without the other For except Christ wash us we have no part in him and He which hath not the spirit of Christ is none of his Now our justification John 13.8 Rom. 8.9 which is a washing by the bloud of Christ and our regeneration which is a washing by the holy Ghost differ in this that justification is finished perfectly in this life by imputation as it is said There is no condemnation to them that are in Christ Jesus Rom 8.1 but regeneration or the mutation of our evill nature into good is not perfectly accomplished in this life but begun only yet so that the beginning thereof is truly in all the godly and is felt of all that are turned unto God even whilst they are in this life because all the godly have a true desire in their will and heart to obey God so that they are greatly grieved for their other defects Quest 71. Where doth Christ promise us that he will as certainly wash us with his bloud and Spirit as
is performed by God washing the soule inwardly for I saith the Baptist baptise you with water Christ baptiseth you with the holy Ghost And Ambrose With water the body is washed by the Spirit the soul is cleansed from sin Testimonies of Scripture and of others a Augustine in Joh. Tract 8. de Catechis c. 3. b 1 Pet. 3.21 Baptisme also saveth us not as if by it the filth of the flesh were done away but the answer of a good conscience toward God c John 1.33 He it is who baptiseth you with the holy Ghost Ephes 5.26 Christ sanctifieth his Church having purged her through the washing of water in the Word d Ambrose in Luc. lib. 2. cap. 3. III. Yet we do not for this make a double Sacrament of Baptisme when we name the washing of water and of the Spirit or externall and internall but we say there are two parts of one Baptisme that we may distinctly teach what is done by man the Minister and what by God the Authour Neither did Paul divide the Sacrament of Circumcision into two when he distinguished the circumcision of the flesh and of the a heart which distinction whosoever takes away either they leave nothing or surely lesse to God in the Sacrament then to the Ministers allowing to God onely the internall parts but to the Ministers both externall and internall Testimonies of Scripture a Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh But he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter IV. In the lawfull use of Baptisme the internall is signified by the externall and is truly exhibited and sealed according to the promise He that beleeveth and is baptised shall be saved As for hypocrites and Infidels when they are dipt in water they are not baptised by the Spirit because the holy Ghost flies from a counterfeit man and he dwels not in a body subject to sins Hom. 5. in Mat. operis impers and therefore he cannot be the child of God as Chrysostome most truly saith V. Baptisme then washeth away sins it regenerates it saves c. not by any secret force annexed or imprinted in the water nor by the work wrought but by a Sacramentall phrase because there is a neere conjunction of both the washings in the lawfull use that is attributed to the externall which is proper to the internall or by a Synecdoche that is given to the whole which belongs to the part VI. Whereas Baptisme hath succeeded Circumcision that it might be the Sacrament of initiation in the new Covenant it ought not to be iterated although it hath beene unworthily received or before conversion because it remaines alwaies ratified to those that are converted as the promise of the Gospell is and the Covenant but to those that repent it is both ratified and it is saving and the use thereof before unlawfull is now made lawfull to them to which purpose Austine saith If he that receiveth the Sacrament Contra Crescent l. 2. c. 28. had never received it is not so cut off but is acknowledged which of it selfe was hurtfull to him that is amended will be profitable Testimonies of Scripture Jerem. 3.1 Thou hast gone a whoring after many lovers but returne to me saith the Lord. Ezek. 16.59 60. I will even deale with thee as thou hast done which hast despised the oath in breaking the covenant Neverthelesse I will remember my covenant with thee in the dayes of thy youth and I will establish unto thee an everlasting covenant VII The Church should conferre Baptisme as Christ hath commanded upon all that are in yeares professing the faith of Christ and a repentance and upon Infants also borne in the Church or who with their parents are come into the Church because to these also the promise and covenant b appertaine and these are to be brought to c Christ which should be done by the ordinary Ministers not by women or other persons having no calling to the Ministeriall d function the administration of which is a part of the e Sacrament Testimonies of Scripture and of others a Mat. 28.19 Teach all Nations baptising them b Mark. 16.16 He that beleeveth and is baptised c. Gen. 17.7 I will be thy God and the God of thy seed Acts 2.38 39. Repent and be baptised every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost For the promise is unto you and to your children and to all that are a far off even as many as the Lord our God shall call c Mat. 19.14 Suffer these little ones and forbid them not to come to me for to such belongs the kingdome of heaven d Mat. 28.19 Mark 16.16 e Concil Carthag 4. Canon 100. Let not a woman presume to baptise for that addition Except necessity urge is not in the Canon of the Councell but is foisted in by the Pope Decret dist 4. de consecr C. Mulier against the meaning both of the Councell and the command of Christ which cannot without sin be violated except some other speciall command from God should be given VIII These contrary doctrines we impugne 1. That Baptisme is no signe of grace but onely a badge or marke by which Christians are discerned tying them to faith and to the Crosse 2. That water and the Word are not the essentiall parts of Baptisme but water and the person of the holy Ghost included in the Word 3. That there is annexed and affixed a secret vertue which confers upon the baptised the grace of the holy Ghost 4. That the holy Spirit with his effects are tied to Baptisme 5. That the effects of the holy Spirit and of Baptisme are alike or equall 6. That baptised Hypocrites and Infidels as Judas and Simon Magus c. are regenerated in Baptisme by the holy Ghost no lesse then the faithfull 7. That Ministers baptise not onely with water but also with the holy Ghost and so they do more in baptisme then Christ himselfe did 8. That the Infants of the Church are not to be baptised that the baptised are to be re-baptised 9. That the Infants of the Church before Baptisme are spiritually possessed by Satan and therefore are to be exorcised with certaine words and crossings 10. That the children of the Church before Baptisme do no more belong to the Covenant of God then the children of Turks and that there is no difference at all betweene Turkish and Christian children 11. That in case of necessity Mid-wives or any other that have no calling do duely baptise ARTICLE X. Of the Lords Supper I. WE beleeve the holy Supper to be the communion of the bodie and bloud of Christ which is by taking the bread broken and the cup being a blessed in memorie of Christs death till he b come that is to say that it
all Nations or to the whole Church 5. Legall washings are taken away by Christ because ceremoniall uncleannesse and the ceremoniall Law ceased at the coming of Christ contrariwise our Baptisme is perpetuall for it is said Baptise all Nations Mat. 28.19 20. and lo I am with you alway untill the end of the world This argument therfore deceiveth by the ambiguity of the word washing For those washings have nothing but a bare name wherein they agree with our Baptisme 2. What are the ends of Baptisme 1. To confirme our faith THe chiefe and proper end of Baptisme is to be a confirmation of our faith that is a solemne testification when Christ testifieth that he washeth us with his bloud and spirit that is that he bestoweth on us remission of sinnes justification and regeneration Or the chiefe end of Baptisme is To be the sealing of God and also the sealing or obsignation of the promise of grace that is of our justification and regeneration and a testimony of Gods will that he giveth the baptized these gifts at this present and will give them ever henceforward For he baptizeth us by the hands of his Minister and by him signifieth unto us this his will That baptisme is a testimony and confirmation of this will of God concerning his bestowing salvation on us appeareth 1. By the forme of Baptisme namely because we are baptized in the name of the Father the Sonne and the holy Ghost that is we are assigned and deputed to God the Father the Sonne and the holy Ghost and are claimed to be his owne 2. By the promise annexed to the rite Because God hath promised salvation unto him Marke 16 16. who shall beleeve and shall be baptized 3. Testimonies of Scripture also confirme the same Why tarriest thou Arise and be baptized and wash away thy sinnes Acts 22.15 Marke 16.16 Rom. 6 3. Tit. 3.5 1 Pet. 3.21 in calling on the name of the Lord. He that shall beleeve and be baptized shall be saved Know yee not that all we which have beene baptized into Jesus Christ have beene baptized into his death We are buried then with him by Baptisme According to his mercy he saved us by the washing of the new birth and the renewing of the holy Ghost To the which also the figure that now saveth us even Baptisme agreeth By this end of Baptisme appeareth why Baptisme is not re-iterated or used againe namely Why Baptisme may not be re-iterated 1. Because Baptisme is a signe of our receiving into favour and the Covenant which is ever sure and ratified to them who repent Therefore when we have fallen we need no Baptisme but Repentance onely 2. Moreover Regeneration is wrought but once onely we are borne but once and we are regenerate but once For he who is once truly ingraffed into Christ is never cast out Him that cometh to me I cast not away John 6.37 and therefore it is sufficient that Baptisme which is the washing and signe of regeneration be received but once onely chiefly seeing regeneration or salvation hath not a necessary dependance on Baptisme Otherwise as often as we sinne we should be re-baptized 3. Againe our Baptisme succeeded Circumcision which Circumcision was but once received By this end also of Baptisme it appeareth How Johns Baptisme agreeth with our Baptism and differeth from the same Acts 19.4 Marke 1.4 that the Baptisme of John is the same in substance with our Baptisme For John preached the baptisme of repentance for remission of sinnes saying unto the people that they should beleeve in him which should come after him that is in Christ Jesus Such is our Baptisme also only herein it differeth that we are not baptized in the name of Christ to come but of Christ already come in the flesh Wherefore Johns Baptisme and ours are one and the same in nature and substance howsoever they differ in the circumstance of signifying whereas John baptized in the name of Christ which should suffer and be raised againe the Apostles baptized and we at this day are baptized in the name of Christ which hath suffered and hath risen againe For if it be not so we cannot but say our Baptisme is not the same with Christs Baptisme For Christ was baptized of John Object John saith I baptise you with water Therefore his baptisme was onely a washing with water Ans John in that his speech distinguisheth that his ministery from Christs efficacy in Baptisme for if he meant otherwise it would follow that Christ was only baptized with water and that we also are only baptized with water or have not that Baptisme which Christ had To bind us to be thankfull unto God and to be a testimony of this our duty Baptisme is instituted to be a testification of our duty towards God and a binding of us and the Church to thankefulnesse that is to faith and repentance To faith that we might acknowledge for very God this God alone who is the eternall Father of our Lord Jesus Christ the Sonne and the holy Ghost into whose name we are baptized that we worship him only and receive the promised benefits with faith To repentance that our whole life time we being admonished by this rite how we are washed with the bloud of the Son of God and regenerated by his Spirit should in witnesse of our gratefulnesse walk in newnesse of life according to those sayings of Scripture Mar. 1.4 1 Cor. 6.11 Rom. 6.2 3 4. John preached the baptisme of amendment of life And such were some of you but ye are washed How shall we that are dead to sinne live yet therein know ye not that all we which have been baptized into Jesus Christ have been baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised up from the dead by the glory of the Father so also we should walke in newnesse of life To be baptized into the death of Christ is What it is to be baptized into Christs death 1. To be partakers of Christs death no otherwise then if our selves were dead 2. To die also our selves which is to mortifie the lusts of the flesh by the vertue and power of Christs death and to rise againe with Christ unto newnesse of life This mortification God promiseth us in baptisme and bindeth us unto it To be a token of our entrance into the Church Act. 8.38 10.48 16.15 33. Baptisme is instituted to be a token and Symbole of our receiving and entrance into the Church For these are opposed and contradictory To be and Not to be in the Church To enter and Not to enter into the Church For God will have all the Citizens of his Church thus enfranchised and those who are not baptized when they may he will not have reckoned in the number of his Church Hither appertaine all those places in which those who were become Christians as the Ethiopian
be baptized The use of the Sacrament without faith doth not save therefore with faith it doth save The want of the Sacrament doth not condemne yet so as that want of the Sacrament be without contempt For not the want but the contempt of the Sacraments condemne as which cannot possibly be where faith is And hence it cometh that if we convert this proposition He that shall beleeve and be baptized shall be saved we cannot retaine both necessarily Now we convert it thus He that shall be saved shall beleeve and be baptized this proposition is not necessary because some may be saved which are not baptized but none can be saved which doe not beleeve Wherefore there is not the same necessity of faith and the Sacraments The Sacraments are then necessary when they may be had according to the ordinance and institution of God For the contempt of the Sacrament when it may so be had is repugnant unto faith Object Christ attributed salvation both to faith and to baptisme Therefore in converting the proposition we must affirme both of it and so affirme of him that is to be saved that he is also to beleeve and be baptized Answ Christ attributeth salvation to both but not to both alike to Faith as the meane to Baptisme as the sign whereby salvation is sealed to us ON THE 27. SABBATH Quest 72. Is then the outward Baptisme of water the washing away of sins Answ It is not a Mat. 3.11 1 Pet. 3.21 Ephes 5.2 For the bloud of Christ alone cleanseth us from all sin b 1 John 1.7 1 Cor. 6.11 The Explication Proper and unproper formes of speaking of baptisme AS it is true of the Sacraments in general that some forms of speech concerning them are proper some unproper which are termed Sacramentall phrases So also the forms of speaking of Baptisme in speciall are either proper or unproper Proper formes of speaking are these 1. When they who take the signe are said to take the thing signified as He which shall beleeve and be baptized shall be saved 2. When the signe is said to signifie the thing as Baptisme is a signe of the washing away of sinne He gave unto them circumcision to be a signe of the covenant Vnproper or figurative kinds of speaking are 1. When the signe is said to be the thing it selfe thereby signified as Baptisme is the laver or washing of regeneration 2. When the Sacrament is said to give the thing signified or other things by consequence belonging to the thing signified as Baptisme saveth us The three latter rules and formes of speech proportioned by them are equivalent with Christs promise He which shall beleeve and shall be baptized shall be saved And all of them signifie this one speech Baptisme is a certaine signe or token of remission of sins and everlasting salvation unto beleevers For these and the like figurative speeches of the Sacraments are to be interpreted like as the figurative speeches of the Sacrifices The Sacrifices are called oftentimes an expiation or doing away of sins and yet the Apostle affirmeth that it is unpossible that the bloud of Buls and Goats should take away sins So when it is said Heb. 9.13 Baptisme saveth us or it is the washing of the new birth or it is the washing away of sinnes it is all one as if it were said Baptisme is the signe or token of all those Quest 73. Why then doth the holy Ghost call Baptisme the washing of the new birth and forgivenesse of sinnes Ans God speaketh so not without great cause to wit not only to teach us that as the filth of our body is purged by water so our sins also are purged by the bloud and spirit of Christ a Revel 1.5 Revel 7.14 1 Cor. 6.11 but much more to assure us by this divine token and pledge that we are as verily washed from our sinnes with the inward washing as we are washed by the outward and visible water b Mar. 16.16 Gal. 3.17 The Explication THree causes there are why the Scripture speaketh after this sort mutually changing the names of the signes and things 1. In respect of an analogie or proportion between the signe and the thing signified For such a manner of thing is the thing signified in his kinde as the signe is in his kinde For as water that is the signe washeth away all filth so also the bloud of Christ that is the thing signified washeth and cleanseth us from sin And as the sign is applied outwardly by the Minister so God will bestow and apply inwardly the thing signified by the vertue of his spirit unto them who receive the signe with a true faith For as the Ministers work without so God doth work within 2. For confirmation of faith in us For the signes testifie Gods will towards us which they testifie by reason of the promise adjoyned as is this He that shall beleeve and shall be baptized shall be saved But why speaketh the Scripture thus for our confirmation Because in the lawfull and right use of the Sacraments there is a joynt-exhibiting and receiving both of the signes and of the things Wherefore to teach us what the Sacrament giveth being received aright and to confirme unto us that it giveth it for this cause the Scripture changeth the names attributing that to the signe which pertaineth to the thing and that to the thing which pertaineth to the signe This is the third cause depending on the second namely this joynt-exhibiting of the things with the signes Quest 74. Are infants to be baptized also Ans What else For seeing they belong as well unto the Covenant and Church of God as they who are of a full age a Gen. 17.7 and seeing also unto them is promised remission of sinnes by the bloud of Christ b Mat. 19.14 and the holy Ghost the worker of faith as well as unto those of full growth c Luk. 1.14 15. Psal 22.11 Isa 44 1 2 3. Acts 2.39 they are by Baptisme to be ingraffed into the Church of God and to be discerned from the children of infidels d Acts 10.47 in like sort as in the old Testament was done by Circumcision e Gen. 17.14 in the place whereof is Baptisme succeeded in the new Testament f Col. 2.11 12 13. The Explication They are not to be baptised who be eeve not the doctrine FOr the more easie understanding of this Question let us first positively define in generall Who are to require baptisme and Who are to be admitted unto it 1. They who are not as yet the disciples of Christ that is of the number of them which are called neither agreeing unto the doctrine nor obedient unto the ministery are not to be admitted unto baptism 2. Neither ought they to desire baptisme who feel themselves not to be as yet the disciples and scholers of Christ The reason of both these is because Christ saith first
unto him and discerned and severed from the rest of this world they impair and make faint in parents and children the study of thankefulnesse and keeping their bond they impudently contradict the Apostles affirming that they cannot be forbidden water who are endowed with the holy Ghost they saucily restrain and keep back the infants from Christ who biddeth them to be brought unto him lastly they profanely detract from Christs generall precept of baptising all All which absurdities manifestly prove that the impugnation of infants baptisme whereon they are consequent is no light errour but an impious profane heresie contrary to Gods word and the comfort of the Church Wherefore this and the like follies of the Anabaptists sect is with the more circumspection and warinesse to be avoided which doubtlesse have been inspired by the divell and is an execrable monster composed and made of divers heresies and blasphemies Objections of Anabaptists against the baptising infants Object 1. No opinion is to be received whereof wee have neither expresse commandement nor apparent example in the Scripture But there is no commandement or example extant in Scripture of baptising infants Wherefore the baptisme of infants is not to be permitted in the Church Answ The Minor is an open falshood For we reade a generall commandement to this purpose Baptise all nations To these all the infants of the Church appertain There are famous examples of whole families baptised by the Apostles without excluding the infants belonging to those families Lydia a seller of purple and her whole houshold was baptised Acts 16.15 33. 1 Cor. 1.16 The jaylour of Philippi was baptised with all that belonged unto him straightway I baptised all the house of Stephanas Rep. 1. Christ doth not expresly command that infants should be baptised Ans Neither doth he expresly command that any of ripe yeers men women citizens countrey-men fullers threshers and other base artisans such as for the most part Anabaptists are hee commandeth that all be baptised of what age sex condition on state soever which pertain to the covenant and the Church and in generall prescripts and lawes the rehearsall of each particular is not required because lawes passe on the whole kind and will that the like censure take place in particulars of any generall which is of force in the generall it self The Anabaptists themselves forbid not women to come to the Supper yet have they no expresse commandement or example in Scripture for this fact Touching baptisme we have a generall precept Teach all nations saith Christ and baptise them His commandement is that all be baptised who are disciples but infants are disciples because they are born in Christs school and are taught in their kind Peter also enjoineth the same saying The promise is made to you and to your children Acts 2.38 39. Acts 10.47 therefore be baptised every one of you Can any man forbid water that these should not be baptised which have received the holy Ghost as well as wee And Paul prescribeth the same baptisme teaching us that we are circumcised in Christ and buried with him through baptisme Col. 2.11 12. Our baptisme therefore was appointed in place of circumcision which deputation or appointment standeth for a precept Repl. 2. They who are to be baptised must first be taught Teach all nations baptising them c. Infants cannot be taught Therefore they cannot be baptised Ans The Major is true of men of ripe yeers and full growth capable of instruction of which the first gathering of the Church was these Christ commandeth first to be taught then to be baptised so to be distinguished from others It is false of infants either born in the Church or entring into the Church with their faithfull parents in their conversion because Christ speaketh not of infants but of men of competent age to be taught that they ought not to be received into the Church except they be first taught the principles of faith and christianity But infants are comprehended under the form of the covenant I will be thy God and the God of thy seed even before they are capable of instruction therefore they ought to be baptised ere they can be taught Repl. 3. In the examples of baptising whole housholds a figure Synecdoche is implied taking the whole housholds for part of the housholds and it is meant that they onely were baptised who beleeved and confessed their faith Wherefore baptising of infants is not cleerly proved out of those examples Ans The Antecedent is false seeing the Apostles history maketh no such exclusion and wee need not run to a figure when there is no reason why the proper sense should not be retained Rep. 4. Yes there is a two fold reason of this Synecdoche One that the Apostles did not infringe Christs commandement and appointment Another that the circumstances of those examples exclude infants For it is there said Acts 16.31 They preached the word of the Lord to all that were in his house when yet by your grant they preached not to infants Again the whole house rejoiced The whole house of Stephanas ministred unto the Saints 1 Cor. 16.15 Wherefore infants are excluded Ans To the first exception we answer denying that infants baptism is repugnant to Christs institution who will that all who pertain to him and to his Church have the cognisance of baptisme as hath beeâ— sufficiently proved It is untrue therefore that they say the Apostles abstained from the baptisme of infants by Christs institution To the second exception we answer denying that out of the circumstances alledged there followeth a Synecdoche in the phrases of baptisme For the infants might be baptised with their parents though themselves heard not the word nor ministred to the Apostles but their parents onely and other aged in the house seeing infancy might exclude them from hearing the word and ministring but not sequester them from baptisme no more then from salvation it selfe Therefore it is said to Cornelius Acts 11.14 He shall speak words unto thee whereby both thou and all thine house shall be saved Wherefore setting aside such frivolous cavils we must hold fast this doctrine That baptism of infants was commanded by Christ and alwayes practised by the Apostles and the whole Church Augustine saith Lib. 4 cap. 23. coâ—t Donaâ— The whole Church holdeth by tradition the baptism of infants Where he also concludeth What the whole Church holdeth being no decree of any Councell but perpetually observed that wee justly beleeve to have been delivered and confirmed by Apostolick authority Object 2. Mark 16.16 They who beleeve not are not to be baptised for it is said Hee that shall beleeve and shall be baptised But infants doe not beleeve Therefore they are not to be baptised For unto the use of baptisme faith is necessarily required for whosoever shall not beleeve shall be condemned But unto those that are condemned the signe of grace must not be given Answ 1. The
hath this force and power to testifie and seal by the commandement of God through the promise of grace adjoined by Christ unto this rite rightly used For Christ baptiseth us by the hand of his Ministers as he speaketh unto us by the mouth of his Ministers 4. Wherefore there is in baptism a double water an externall visible water which is elementary and an internall invisible celestiall which is the bloud and spirit of Christ So also there is a double washing an externall visible and signifying washing namely the sprinkling or powring of water which is corporall that is is perceived by the parts and senses of the body and an internall invisible and signified washing namely remission of sins for the bloud of Christ shed for us and our regeneration by the holy Ghost and our ingraffing into his body which is spirituall that is is perceived and received by faith and the spirit Lastly there is also a double administer of baptisme an externall of the externall baptisme which is the Minister of the Church baptising us by his hand and water an internall of the internall baptisme which is Christ himselfe baptising us by his bloud and spirit 5. Neither is the water changed into the bloud or spirit of Christ neither is the bloud of Christ present in the water or in the same place with the water Neither are their bodies who are baptised washed therewith visibly neither is the holy Ghost by his substance or vertue more in this water then else-where but in the right use of baptisme he worketh in the hearts of them who are baptised and spiritually sprinkleth and washeth them with the bloud of Christ and hee useth this externall symbole or signe as an instrument and as a visible word or promise to stay and stir up the faith of them who are baptised 6. When as then baptisme is said to be the washing of the new birth to save us or to wash away our sins it is meant that the externall baptism is a signe of the internall that is of regeneration or our new birth of salvation and spirituall washing and this internall baptisme is said to be joyned with that externall baptisme in the right use and administration thereof 7. But notwithstanding so is sin in baptism abolished that we are delivered from being obnoxious to the wrath of God and from the condemnation of eternall punishment and further newnesse of life is begun in us by the holy Ghost but yet the remnants of sin remain in us untill the end of this life 8. Now all they and they alone receive baptism to the right use who are renewed or renewing and are baptised to those ends whereto baptisme was by Christ instituted 9. The Church doth rightly administer baptism to all them and to them alone whom she ought to repute in the number of the regenerate or members of Christ 10. Seeing also the infants of Christians are of the Church into which Christ will have all those received and inrolled by baptism who belong unto him and therefore baptism was substituted in the place of circumcision whereby as well unto the infants as unto the elder sort which did belong unto the seed of Abraham justification regeneration and receiving into the Church was sealed and therefore no man can forbid water that they should not be baptised who have received the holy Ghost purifying their hearts those infants then must necessarily also be baptised who either are born in the Church or come together with their parents to it 11. As the promise of the Gospel so baptism being received unworthily that is before conversion is ratified and profitable unto salvation to them that are penitent and the use thereof which was before amisse and unlawfull is now become unto them right and lawfull 12. Neither doth the wickednesse of the Minister make baptism void or of no effect and force unto them so that it be ministred into the promise and faith of Christ and therefore also the true Church doth not baptise them who have been baptised of hereticks but only must inform and instruct them with true doctrine concerning Christ and baptisme 13. And as the convenant once made with God is also afterwards after sins committed perpetually firme and of force to the repentant so also baptisme being once received confirmeth and assureth the repentant all their life time of remission of sins and therefore neither ought it to be re-iterated neither to be deferred untill the end of our life as if it so only cleansed men from sins if no sins be committed after it is once received 14. Neither yet are all those who are baptised with water whether they be of understanding or infants partakers of the grace of Christ for the everlasting election of God and his calling unto the kingdom of Christ is free 15. Neither are all who are not baptised excluded from the grace of Christ for not the want but the contempt of the baptisme shutteth men out of the convenant of God made with the faithfull and their children 16. And seeing the administration of the Sacraments is a part of the Ecclesiasticall Ministery they who are not called unto this and especially women may not take upon them the power and authority to baptise 17. Rites which are patched by men to baptisme as hallowing of the water tapers exorcisms chrisme salt crosses spettle and such like are worthily reputed in the Church as a corruption of the Sacrament OF THE LORDS SUPPER ON THE 28. SABBATH Quest 75. How art thou in the Lords Supper admonished and warranted that thou art partaker of that onely sacrifice of Christ offered on the crosse and of his benefits Ans Because Christ hath commanded me and all the faithfull to eat of this bread broken and to drink of the cup distributed in remembrance of him with this promise adjoyned a Mat. 16.27 28. Mark 14.22 23.24 Luke 22.19 20. 1 Cor. 10.16 17. 11.23 24 25. 12.13 First that his body was as certainly broken and offered for me on the crosse and his bloud shed for me as I behold with mine eyes the bread of the Lord broken unto me and the cup communicated to me and further that my soul is no lesse assuredly fed to everlasting life with his body which was crucified for us and his bloud which was shed for us then I receive and taste by the mouth of my body the bread and wine the signs of the body and bloud of our Lord received at the hand of the Minister The Explication The chiefe Questions concerning the Lords Supper are 1. What the Supper of the Lord is 2. What are the ends thereof or wherefore it was instituted 3. What it differeth from Baptisme 4. What is the sense and meaning of the words of the institution 5. What is the difference between the Lords Supper and the Papists Masse and why the Masse is to be abolished 6. What is the right use of the Supper 7. What the wicked receive
every day more and more deviate from that primitive simplicity But why do I wonder 2 Thes 2.1 Hom. 3. in Rom. Hom. 3. in Tit. 3. seeing God punisheth the world by sending upon it strong delusions in that it loves not the truth But because as Chrysostome saith Errour is various and intricate and hath a restlesse and unstable quality it is no strange thing that of one errour many do arise and that out of one Controversie ten doe proceed At the first the onely Controversie was about the tenth Article concerning Christs body lurking under the bread as also of the orall manducation in the Lords Supper which Controversie was long in agitation amongst the Lutherans but in all the other Articles here set downe by us there was a full consent as the Acts of the Conference at Marpurge Anno 1529. do witnesse yea Divines began to agree in the doctrine of the Lords Supper Anno 1536. but this agreement was quickly broke because after Luthers death some could not handsomely maintainer their opinion of Christs corporall presence in the Bread seeing none of the Evangelists did utter these words of Christ This is my body after this manner This bread is my body or under the bread or under the species of bread lurks my body Besides Christ whom they include in the Wafer or Host according to our Catholick beliefe is not now upon the earth but in heaven sitting at the right hand of God from whence he will come to judge the quick and the dead they were in good hope to shelter their opinion under some other Articles of faith and chiefly under that of the personall union of the two natures in Christ Hence they went about to establish his Ubiquity and Omnipotency hitherto unheard of in the world using this shift If Christs body be every-where it will be also in every Host if it be in every Host then it will be every-where Then they fondly imagined the Article of Christs sitting at the right hand of the Father to be the same with that of the personall union of the two natures as if you would say Christs humanity with the Sonne of God which is that very right hand of God every-where present is personally united and filleth heaven and earth Thirdly because they saw that the Article of Christs Ascension did overthrow the Ubiquity and corporall presence in the Bread by an unheard of and Allegoricall way they expounded Christs Ascension to be meant of nothing else but of his vanishing into the aire of his advancing unto the Divinity and of his Ubiquity To these new monsters of opinions as well the Pontifician Doctors as those of our profession besides divers of the Lutherans did stoutly oppose themselves defending the ancient simplicity and truth of these Articles of our faith which the new Artists of Ubiquity perceiving and finding that they failed here of their purpose they found out new engines and began to accuse those whom they stile Calvinists of other errours to provoke them to Conference and Disputation not onely about the Person of Christ but also about the other Articles of Christianity bragging they could convince them of many fundamentall errours taught in the Reformed Churches Concerning Predestination That all men were not elected but that many were called and few elected Concerning the merit of Christs death That the wicked and incredulous so long as they remained such were not partakers thereof but onely the Elect that beleeved That the promises of the Gospel were universall in respect of the faithful but not of unbeleevers and Epicures Concerning faith That it is the singular gift of God That it is given onely to the Elect in whom onely it is rooted and permanent That the same can never be finally lost because it proceeds of the incorruptible seed of Gods word Concerning the Ministery That Ministers were onely outward dispensers of the word but God wrought inwardly by his Spirit Concerning Sacraments That Christ was yesterday to day and the same for ever and that therefore he was the matter or subject of all Sacraments both of the Old and New Testament Besides that no man either by the word or Sacraments could be partaker of Christ without faith Concerning Baptisme That there was a two-fold washing one outward of water by which the filth of the body is washed away the other inward of the bloud and Spirit of Christ which is the Covenant of a good conscience with God That the Minister baptised onely with water but Christ in the true administration of Baptisme did baptise with the holy Spirit Also that Infidels were not regenerated by Baptisme Also that the children of Christians were children of the promise and of the Covenant even before Baptisme and that for this cause they were to be baptised This doctrine since the yeare 1586. hath beene not onely condemned as Calvinisticall and Hereticall but also reproached and accursed by them who glory in the name of Lutherans And when among the ignorant Vulgar they traduce these Articles as errours of Calvinisme they thinke they have bravely maintained their Cause in defending their fictions of Ubiquity and of a carnall presence in the Lords Supper which now we leave for a while committing our whole cause of God But it is certaine that they have so farre relapsed into the sinke of Pelagianisme and Popery that it is to be feared they will overwhelme the Lutheran Churches with greater darkenesse then ever heretofore and yet alas they stick not to call this the true Evangelicall doctrine and that of the Augustan Confession teaching concerning predestination that in God is no election but that he did promiscuously choose all men Concerning Christs death that he by his death redeemed all men and reconciled them to God that he hath sanctified them and hath received them into favour whether they beleeve or not Concerning remission of sins that a generall pardon is given to all men both faithfull and Infidels Concerning the promises of the Gospell that they belong to all both faithfull and Infidell Concerning Faith that it is the cause of Election that God did first foresee who were to beleeve and persevere that faith is not in our power that notwithstanding it is a worke which God promotes in us and that it may be lost and may be in hypocrites Concerning the Ministery that Ministers may by their preaching conferre divine efficacy and that they are dispensators both outwardly and inwardly Concerning Sacraments that the Sacraments of the Old Testament were onely shadows without Christ the body Concerning Baptisme that there is a mysticall efficacy in the water to wash away sinne and to regenerate that the holy Ghost and his efficacy are annexed to the water that the water and Spirit have the same effect that hypocrites and Infidels in Baptisme are regenerated by the holy Ghost that the Minister doth not onely baptise with water but conferres also the holy Ghost that Christian Infants before Baptisme belong no more to
13.8 Jesus Christ yesterday to day and the same for ever 1 Cor. 8.6 We have one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him d 1 Cor. 10.4 All did eate the same spirituall food and all did drinke the same spirituall drinke for they dranke of the spirituall Rock which followed them and that Rock was Christ 1 Cor. 12.13 By one Spirit we are all baptised into one body both Jews and Greeks and have beene all made to drink into one Spirit Ephes 1.4 5. He elected us in him before the foundation of the world was laid and hath predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will IV. The spirituall grace or the thing signified is with the signes received in the true use of the Sacrament which is when with true faith and conversion to God the Sacrament is a received for God so instituted the Sacraments that the signes ordained to confirme our faith should be received out of the hand of the Minister the promise annexed to the signes and spirituall grace it self promised should be received by faith from b God as the promise cannot be received but by faith Hence the Sacraments are not availeable to those that are without faith and conversion Testimonies of Scripture and of others a John 1.26 33. I baptise you with water but he standeth in the midst of you whom yee know not he it is who baptiseth with the holy Ghost 1 Cor. 3.6 I have planted Apollo hath watered but God gives the increase b Rom. 2.25 But if thou breakest the Law thy circumcision is become uncircumcision 1 Cor. 11.20 When ye come together therefore into one place this is not to eate the Lords Supper Apol. August Confes Tit. De usu Sacram. Therefore as the promise is ineffectuall if it be not received by faith so the Ceremonie is unprofitable if faith be not added which truly assureth us that here remission of sins is proffered V. Here is the true use of Sacraments when the Sacramentall signes are received with true faith and a repentance and are directed to that end for which they were ordained by God Testimonies of Scripture and of others a Mark 16.16 He that beleeveth and is baptised shall be saved Rom. 2.25 Circumcision indeed availeth if thou fulfill the Law Apol. August Confes De Sacram. c. Therefore we teach that in the use of the Sacraments faith is required which may beleeve these promises and may receive the things promised which are there offered in the Sacrament and it is a most plaine and firme reason that the promise is uselesse if it be not received by faith Idem De usu Sacram. And such an use of the Sacrament is the worship of the New Testament when faith quickneth the affrighted soule Idem But that faith acknowledgeth mercy and this is the principall use of the Sacrament VI. By reason of the Sacramentall signification obsignation and exhibition of things by signes it comes to passe that oftentimes the signes do retaine the names of the things signified which phrase is called Sacramentall Testimonies of Scripture and of others Gen. 17.18 This is my Covenant Verse 11. This shall be the signe of the Covenant betweene me and you Exod. 12.11 This is the Lords Passeover 1 Cor. 11.24 25. This is my Body This Cup is the New Testament in my blood August Ad Bonifac. Epist 23. If Sacraments had not a certaine similitude of these things of which they are Sacraments they could not be Sacraments at all and by reason of this similitude many times they receive the names of the things themselves Idem Tom. 4. in Levit. quaest 57. The thing which signifieth is wont to be called by the name of that thing which it signifieth as it is written The seven sheaves are seven yeares VII We therefore reject these truly Sacramentarian errors which are partly Papisticall and partly Ubiquitarian as 1. That there is no need of the generall doctrine of Sacraments 2. That Sacraments are not fully but onely in some sort defined by the efficient and small cause or by their effects as the Apology of Exfurt teacheth 3. That they are not the Seales of the promises of grace nor do they confirme our faith as the Jesuits and Anabaptists contend 4. That they containe justifying grace in them as it were the pitchers or vessels thereof that they are the instruments of justification by conferring it 5. That by their force they conferre justifying grace by the work wrought as they say 6. That there is not the same spirituall grace in the Word and in all the Sacraments nor the same communion of Christ 7. That the old Sacraments were bare signes without the true exhibition of the things themselves in their true use 8. That the spirituall things signified no lesse then the signes signifying are carried in and dispensed by the hands of the Minister 8. That spirituall things are received by the wicked even without faith 9. That there are no phrases figurative and Sacramentall but all proper in the Sacraments 10. That there are seven or more Sacraments then the two of Baptism and the Lords Supper instituted by God ARTICLE IX Of Baptisme I. WE beleeve that Baptisme is the laver of water in the Word by which Christ cleanseth his Church regenerating and renewing it by the holy a Ghost that is to say that it is a Sacrament instituted by Christ in which God witnesseth to those that are baptised with water in the Name of the Father Son and holy b Ghost that he receiveth them into the Covenant of grace through Christ and that he reneweth and cleanseth them from sin by the holy Spirit through his bloud Testimonies of Scripture a Ephes 5.26 Even as Christ loved the Church and gave himselfe for her that he might sanctifie her having cleansed her by the laver of water in the Word Tit. 3.5 By his mercy he hath saved us through the laver of regeneration and renewing of the holy Ghost b Mat. 28.19 Go and teach all Nations baptizing them in the Name of the Father Son and holy Ghost Mark 16.16 He that beleeveth and is baptised shall be saved 1 Cor. 6.11 You are washed you are sanctified you are justified in the Name of the Lord Jesus 1 Cor. 12.13 By one Spirit we are baptised into one body II. We say that it consisteth of the Element and the a Word according to that vulgar saying Adde to the Word the Element and it becomes a Sacrament as if it were a visible word and therefore it consisteth of a two-fold b washing the one external of water obvious to the sense the other internal of bloud and of the holy Ghost and of this the Word instructs us The externall signifying washing which is a signe is done by the Minister touching the body externally the internall which is the thing signified
which is imputed unto us For as new obedience is begun by faith so by faith also it pleaseth God Wherefore the godly slacke not to bring forth their life into the light neither shake and shiver they at the Tribunall of Christ but comfort themselves with the conscience or inward knowledge thereof Object 6. Give diligence to make your calling and election sure 2 Pet. 1.10 1 John 3.9 for if you do these things ye shall never fall Whatsoever is borne of God sinneth not Ans These sentences in times past the Pelagians also and Catharists and now the Anabaptists abuse to establish perfection of new obedience in the regenerate but to fall and to commit or doe sin signifieth in those places of Peter and John to have reigning sin and to yeeld unto it and persevere in it and in this sort the regenerate sin not But that there remaine notwithstanding remnants of sin and defects in them is expresly shewed If we say we have no sin the truth is not in us 1 John 10. Mat. 6.22 Luke 11.34 The similitude which is used by Christ calling the eye the light of the body doth not inforce the lightsomnesse of the mind Object 7. The light of the body is the eye if then thine eye be single thy whole body shall be light hereof they gather That the minds of the regenerate are so purged in this life that the whole heap and multitude of their works is light and pure that is perfectly answerable to the Law But seeing the speech of Christ is conditionall it is manifest that neither the Antecedent nor Consequent but only the sequele thereof is affirmed and that the Antecedent also being supposed the Consequent is no otherwise put then the Antecedent Wherefore Christ doth not affirme by this similitude of the eye guiding the body that the minds of men are lightsome and so all their actions to be well directed and without sin but rather he accuseth the frowardnesse of men who goe about to oppresse and put out even that light which is left them by nature Rom. 1.18 and doe with hold the truth as S. Paul speaketh in unrighteousnesse and therefore are wholly that is in all their actions darke corrupt and worthy of damnation Furthermore the purity of actions can be but so far supposed as the purity and light of mens minds is supposed For the light of nature being supposed actions morally good follow spirituall light supposed actions also spiritually good or good workes follow imperfect illightning supposed imperfect obedience perfect illightning supposed perfect obedience also followeth Seeing then in this life perfect light and knowledge of God and his will and as much as the Law of God requireth is not kindled in the regenerate but is deferred untill the life to come 1 Cor. 13.9 10. For we know in part and we prophesie in part but when that which is perfect is is come then that which is in part shall be abolished therefore neither in other parts perfect conformity with the Law can be in this life yet neverthelesse even now concerning imputation of perfect purity it is true that the godly are pure and without sin in the sight of God when he beholdeth them in Christ which is then when the light of faith is kindled in their hearts So also that is to be taken Christ gave himselfe for the Church Ephes 5.25 26 27. that hee might sanctifie it and cleanse it by the washing of water through the word that he might make it unto himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blame For the Baptisme of water by reason of the word of promise adjoyned signifieth and sealeth to the faithfull a cleansing by the bloud of Christ which is most perfect and presenteth us in this life unblameable before God and a cleansing by his Spirit which is begun in this life and perfect in the life to come and therefore cannot pacifie and quiet our conscience There are also objections against the second part of the former doctrine concerning the third degree of liberty by which objections they contend that it is in the power of the regenerate either to persevere in righteousnesse or to depart from it Object 1. They who have liberty say they to chuse good have liberty to persevere The regenerate have liberty to chuse good Where the Spirit of the Lord is there is liberty 2 Cor. 3.17 Therefore they have power to persevere Answ If the conclusion of this reason be rightly meant the whole reason may be granted to wit That the regenerate have so farre forth liberty to persevere as they are lightned and guided by the holy Ghost For the liberty which they have to chuse good dependeth upon his working and motion But if it be meant that the godly have this liberty either alwaies or so that this perseverance dependeth of themselves there will be more found in the conclusion then was in the premisses and that for two causes 1. Because they have liberty alwaies to persevere who are never destitute of the guiding of the holy Spirit which shall be in the life to come 2. Because their liberty also to good who are never forsaken of the holy Spirit yet dependeth not of themselves but of God But here they reply Hee that is not forsaken of the holy Ghost except himselfe first with-stand the motion of the holy Ghost hath alwaies the aide and assistance of the holy Ghost ready that hee may persist in that good which hee purposeth But the godly are not forsaken of the holy Ghost unlesse themselves first with-stand him Therefore they have alwaies the assistance of the holy Ghost ready that they may persevere But hee who hath this hath in his owne power to persevere or to decline because the cause is in his owne will alone why he doth either obey or resist the Spirit moving him When wee deny the Minor of this reason they prove it thus The justice of God doth not inflict punishment but on those who sin but to be forsaken of the holy Ghost is a punishment of sin and unthankefulnesse Therefore no man is forsaken of the holy Ghost but who hath first deserved that forsaking through his owne stubbornnesse The answer hereof is double The regenerate deserve the departure of Gods Spirit from them through their manifold sins which yet the mercy of Christ and his power preserveth in them 1. The argument may be granted as concerning the regenerate For in them as long as they are in this life there is alwaies such remaining of sin as they deserve not onely temporall but eternall desertion and forsaking and although because the sinne which remaineth in them is forgiven them of Christ therefore they are freed from everlasting punishment yet are they not free from chastisement so long as the remnants of sinne abide in them There is therefore in respect of their sinnes
Teach all nations that is make all nations my disciples and then he willeth them to be baptised Wherefore all they and they alone are to be baptised according to the commandement of Christ unto whom the covenant doth belong namely such as are and so ought to be accounted members of the visible Church whether they be of understanding professing faith and amendment of life or infants born in the womb of the Church for all the children of the faithfull are in the covenant and Church of God except they exclude themselves Or All that are the scholers oâ— Châ—â—â—â— are to be baptised All they are to be baptised who are to be accounted for the disciples and scholers of Christ but for the disciples of Christ are to be accounted all those of understanding who professe faith and repentance neither they only but their infants also which are born in the Church that is in the school of Christ which also teacheth and instructeth them by his holy Spirit according to their capacity or as the condition of their age will bear Out of this generall position thus concluded we may easily determine of this speciall Whether infants are to be baptised For if they be disciples of Christ and part of the Church they are to be baptised But such they are Therefore they ought to be baptised The Major is the flat prescript of Christ The Minor is most evident out of the form of the covenant and other places Baptism of infants confirmed by four arguments The reasons alledged in the Catechism for the baptism of infants are four 1. All that belong to the covenant and Church of God are to be baptised The infants of Christians as well as the aged belong to the covenant and Church of God Therefore the infants of Christians are to be baptised as well as the aged The Major is proved because the whole Church is to be baptised according to Christs commandement Go and teach all nations baptising them Mat. 28.19 and according to that of S. Paul By one Spirit are all baptised into one baptism 1 Cor. 12.13 The Minor is cleer out of the form of the covenant I will be thy God and the God of thy seed Gen. 17.7 and out of Christs commandement Suffer little children to come unto mee Matth. 19.14 for of such is the kingdome of God 2. Unto whom belongeth the benefit of remission of sins and regeneration they may not be forbidden baptisme But unto the infants of the Church belongeth the benefit of remission of sins and regeneration that is remission of sins by the bloud of Christ and the holy Ghost the worker of faith is promised to infants as well as to the aged Therefore the infants of Christians ought to be baptised The Major is confirmed out of those words of Peter Amend your lives Acts 2.38 39. and be baptised every one of you in the name of the Lord Jesus Christ For the promise is made unto you and to your children Again Can any man forbid water that these should not be baptised 10.47 who have received the holy Ghost as well as wee This is also proved by manifest reason For unto whom the things signified belong unto them also doth the signe belong except some condition in the manner of using it hinder or except there be some expresse circumstance of the institution hindering and letting the use of the rite and ceremonie as in ancient times the women were excluded and debarred circumcision in regard of their sex and at this day the shewing forth of the Lords death and the proving of themselves which infants cannot perform excludeth them from the Sacrament of the Supper The Minor is apparent out of the form of the covenant I will be thy God Gen. 17.7 Matth. 19.14 and the God of thy seed and out of the promise Suffer little children to come unto me for of such is the kingdome of God and out of these sayings To you Act. 2.39 3.25 1 Cor. 17.14 Rom. 11.16 and to your children is the promise made Yee are the children of the Prophets and of the covenant which God hath made unto our fathers Your children are holy If the root be holy the branches also are holy So also John Baptist was sanctified in the womb If a man diligently weigh these testimonies of Scripture he shall perceive doubtlesse not only that it is lawfull but also that this Sacrament of baptism must and ought to be given to infants because the infants are holy The promise is made unto them theirs is the kingdome of God And God saith also that he is their God who certainly is not the God of the wicked Moreover there is no condition or circumstance in the infants hindering the use of Baptism Can any man then forbid water that those should be baptised who are partakers of the same benefits with the whole Church 3. A Sacrament which is instituted of God to this end that it may be a solemn receiving into the Church and a severing or signe of distinguishing the whole Church from all other sects must be communicated to all ages whereunto the covenant and receiving into the Church and distinction from infidels agreeth But baptism is such a Sacrament Therefore it must needs be administred to all ages and by consequent hereof to infants also The consequence is good being drawn from the proper finall cause to the effect For to whomsoever the finall cause agreeth to them the effect is rightly and necessarily attributed 4. Circumcision in the old Testament belonged both to aged and to infants Baptisme in the new Testament succeedeth circumcision and indeed so succeedeth as it hath the same use which circumcision had in the old Testament Col. 2.11 Ye are circumcised in Christ with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Christ in that ye are buried with him through Baptism in whom ye are also raised up together Therefore baptism is our circumcision that is a Sacrament whereby the same things are confirmed and conferred and that unto as many now in the new Testament which were confirmed and conferred and to as many as they were confirmed and conferred in the old Testament by circumcision Wherefore the Anabaptists denying baptism to infants born in the Church not only spoil them of their right but also obscure the grace of God who will that the seed of the faithfull should from their birth-day yea and from their mothers womb be reckoned for members of the Church yea further they derogate manifestly from the grace offered in the new covenant and scantle it lesse then the grace of the old covenant seeing they deny that baptism is now extended unto those infants to whom circumcision was extended they weaken the comfort of the Church and faithfull parents they cancell the solemn bond whereby God will have the seed of his people from their first infancy bound
Major holdeth not generally Wee might for instance oppose unto them the example of circumcision which was given to infants who could not yet beleeve It is true therefore of those who are of understanding that of them none are to be baptised but such as beleeve Neither yet are they able to pronounce of those who are of understanding that they do beleeve Wherefore if infants are not to be baptised because they have no faith neither are they then who are of age and understanding to be baptised of whom it cannot be known whether they do beleeve or no as Simon Magus was baptised and yet was an hypocrite But say they profession of faith is sufficient for the Church We confesse that this is true and we adde further that to be born in the Church is to infants in stead and in place of profession 2. Where they say that unto the use of baptisme faith is required we grant it but yet distinguishing of faith so that we say Actuall faith is required in those of understanding but in infants is required an inclination only to this actuall faith So unto the use of circumcision was required actuall faith in those of understanding but in infants an inclination thereto only There are then foure terms in their Syllogism or there is in it a fallacy of taking that to be spoken but in part which is more generally spoken They which beleeve not to wit simply neither in profession nor in inclination Infants beleeve by an inclination to faith and therefore are to be baptised are not to be baptised But the infants of the faithfull beleeve in inclination 3. We deny the Minor proposition which denieth that infants do beleeve for infants do beleeve after their manner that is according to the condition of their age whereby they have an inclination to beleeve or doe beleeve by inclination for faith is in infants potentially and by inclination albeit faith be not in them actually as in those who are of age and understanding And as wicked infants which are without the Church have no actuall impiety and wickednesse but an inclination onely to wickednesse so godly infants which are in the Church have not actuall piety and godlinesse but an inclination onely to godlinesse not by nature indeed but by the grace of the covenant Furthermore infants also have the holy Ghost and are regenerated by him as John was filled with the holy Ghost Jerem. 1.5 when as yet hee was in the womb and it is said unto Jeremy Before thou camest out of the womb I sanctified thee If infants have the holy Ghost then doubtlesse he worketh in them regeneration good inclinations new motions and all those other things which are necessary unto salvation or at least he himself supplieth all these things Acts 10.47 and sufficeth for their baptism as Peter saith Who can forbid water from them who have received the holy Ghost as well as we Wherefore Christ numbred little children amongst the faithfull Matt. 18.16 Hee that offendeth one of these little ones which beleeve in me Wherefore infants do not profane baptism as the Anabaptists shamefully slander us Object 3. If the signe of the covenant pertain unto all to whom the promise of the covenant pertaineth then the sacrament of the Lords Supper must be administred to infants because the Supper also is a signe of the covenant But the Supper as you grant is not to be administred to infants Therefore neither baptisme Answ This objection proceedeth against the Major of our first and second reasons before expressed where wee conclude not thus Therefore every signe but thus Therefore some signe is to be tendred and given to infants to wit that signe 1. Which hath no conditions excluding infants 2. Which is an initiating or entering of them into the Church And in the new covenant baptisme alone is such a signe Which we prove thus Baptism only requireth the holy Ghost and faith whether actuall or potentiall that is in inclination as appeareth by Peters words Can any man forbid water that they should not be baptised who have received the holy Ghost Again Baptism onely is a receiving into the Church Therefore it alone is such a signe as is afore specified If they thus urge their argument If infants are to be baptised they are also to be admitted unto the Supper for the Supper is to be given to the whole Church as well as baptisme But they are not to be admitted to the Supper as your selves confesse Therefore neither to baptism Infants are not to be admitted to the Supper although they are to be baptised Two reasons hereof Ans This reason doth not follow because there is a great difference between baptisme and the Supper For 1. Baptism is a Sacrament of entrance and receiving into the Church whence it cometh that the Supper is to be granted to none except he be first baptised But the Supper is a signe of our abode in the Church or a confirmation of our receiving into the Church For the Supper is instituted for our confirmation to be a signe whereby God might confirm and seal unto us that he having once received us into the Church will also evermore preserve us in it that we never fall from it or forsake it and also that hee will continue his benefits once bestowed upon us and will cherish and nourish us by the body and bloud of Christ This confirmation they who are of age and understanding stand in need of as who are diversly tempted 2. Unto baptism regeneration by the holy Ghost and faith or an inclination to faith and repentance sufficeth but in the Supper conditions are added and required which hinder the use thereof to be granted unto infants for in the Supper it is required 1. That they who use the signe shew forth the death of the Lord. 2. That they try themselves whether they have faith and repentance or no. And seeing the age of infants cannot do these things it is manifest that infants are for good cause excluded from the Supper and yet not from baptism And therefore although they are to be baptised yet they ought not to be admitted unto the Supper for unto those Sacraments onely are infants to be admitted which are signes of receiving into the Church and covenant and which have no such condition adjoyned whereby their age is excluded Such a Sacrament is Baptisme in the new Testament not the Lords Supper Obj. 4. If baptisme succeeded circumcision then now also only the male children should be baptised and in the eighth day But this is not so Therefore baptism succeeded not circumcision Ans The Major is denyed for baptism succeeded circumcision not in every circumstance but in the thing signified in the end and use And in these the two Sacraments accord though the circumstances of sex and age be not common to both For God expresly restrained circumcision to the males and spared the females howbeit he comprehended them
because Christ testifieth unto us by these signes that hee doth as verily feed us with his body and bloud unto everlasting life as wee receive at the hand of the minister these the Lords signs and this testification is directed to every one who receiveth the signes with a true faith For wee so receive the signes at the ministers hand as that rather the Lord himself giveth them us by his ministers John 4.1 Wherefore Christ is said to have baptised moe disciples then John when yet he did it by his Apostles and other disciples Distinction of Christians from infidels That it might be a publick distinction or marke discerning the Church from all other nations and sects For the Lord instituted and appointed his Supper for his disciples and not for others Testification of our faith That it might be our testification to Christ and the whole Church which is a publick confession of our faith and a solemn thanksgiving and binding our selves to perpetuall thankfulnesse and the celebration of this benefit both which are proved by these words of Christ Luke 22.19 1 Cor. 11.26 Doe this in remembrance of me This remembrance is taken first for faith in the heart then for thanksgiving and our publick confession To be a bond of the Churches assembly That it might be a bond of the Churches assemblies and meetings because the Supper was instituted that it should be done and celebrated in a congregation and that either great or small Therefore the Supper as was said before is called a * Synaxis Mat. 20.27 1 Cor. 11.33 Convent and Christ expresly commandeth Drink yee all of this Likewise Paul When ye come together to eat stay one for another To be a bond of love among men 1 Cor. 10.17 That it might be a bond of mutuall love and dilection because the Supper testifieth that all who receive it aright are made the members of Christ under one head as also Paul saith For wee that are many are one bread and one body because we are all partakers of one bread Now the members of one body mutually love one another The Lords Supper may not be celebrated by one onely Of this which hath been spoken we gather that the Lords Supper ought not to be celebrated by one onely 1. Because it is a communion and the signe of our communion and a private supper is no communion 2. Because it is a solemne thanksgiving and all ought to give thanks unto God and by consequent hee that thinketh himself unworthy to communicate with others in the Lords Supper doth withall confesse himselfe not to be fit to give thanks unto God 3. Because Christ together with his benefits is not proper to any but common to all wherefore a private Supper maketh that good private which should be publick 4. Christ called all his houshold unto it even Judas himselfe Therefore a private Supper is coutrary to Christs institution 5. That some abstain from coming to the Supper it cometh of a certain evill and corrupt motion either because they will not communicate with others or because they think themselves not worthy enough to approach unto this Table But all are worthy who beleeve themselves to be desivered by Christ from eternall damnation and desire to profit and goe forward in godlinesse In summe if the Supper be received by one onely that is done against the use appellation institution and nature of the Sacrament Object An objection against that end which before â—as alledged to be principal in the Lords Supper Christ in the words of the institution of the Supper putteth as the principall end of his Supper his remembrance Therefore the confirmation of faith must not be made the principall end of his Supper Ans The reason followeth not to the deniall of a part by putting the whole For the remembrance of Christ is the whole wherin is comprised both our confession and our solemn bond to thankfulnesse and also the consirmation of our faith Wherefore rather by inverting the reason I thus inferre and conclude because the remembrance is the Supper therefore it is the confirmation of our faith and because also Christ proposeth unto us that ceremony or rite which must be unto us a remembrance of him hee doth verily propose also a confirmation of our faith which is nothing else but a remembrance of Christ and his benefits Ob. The holy Ghost confirmeth our faith therefore the Supper doth not Ans The reason followeth not to the removing of an instrumentall cause by the putting of a principall cause as if a man should say God feedeth and nourisheth us therefore bread doth not For the holy Ghost confirmeth indeed our faith but by the word and sacraments as God feedeth and nourisheth us but by bread 3. What the Supper differeth from Baptisme ALthough the same benefits are imparted and sealed unto us both in the Lords Supper and in Baptism to wit a spirituall ingraffing into Christ and a communion with him and the whole benefit of salvation whereof the Apostle speaketh saying By one spirit are we all baptised into one body 1 Cor. 12.13 and have been all made to drink into one spirit Yet many and manifest are the differences of these sacraments for the Supper differeth from Baptisme In ceremonies In ceremonies or externall rites In signification of ce emonies The same thing is sealed in baptism and the Supper but the meanes of sealing is diverse In the signification of the ceremonies For albeit it is the same participation of Christ namely both the washing away of sins by the bloud of Christ which is represented in baptisme and eating and drinking of the body and bloud of Christ which is confirmed unto us in the Supper yet notwithstanding that signification of our new birth is sealed by the dipping of our body into the water of baptisme and this of our maintenance and preservation is depainted and sealed by the eating and drinking of bread and wine in the Supper And therefore the thing signified of the sacraments is not divers because it is the same To be washed with the bloud of Christ and To drink the bloud of Christ But the manner of signifying one and the same thing is divers In ends In their proper ends Baptisme is a covenant made betweene God and the faithfull the Supper is a signe of the continuing of that covenant Or Baptisme is a signe of regeneration and of our entrance into the Church and covenant of God the Supper is a signe of their fostering abiding and preservation who are once entred into the Church The new man must first be born by the spirit of Christ and the signe of this renewing or regeneration is baptisme afterwards when he is once renewed and born again hee must be fostered and nourished by the body and bloud of Christ the signe of which nourishing is the Supper Briefly in baptisme God confirmeth us of our receiving into the
him 8. Now when Christ saith This that is This bread is my body and This cup is my bloud the speech is sacramentall or metonymicall because the name of the thing signified is attributed to the signe it self that is it is meant that the bread it the sacrament or signe of his body and doth represent him and doth testifie that Christs body is offered for us on the crosse and is given to us to be food of eternall life and therefore is the instrument of the holy Ghost to maintain and increase this food in us 1 Cor. 10. as S. Paul saith The bread is the communion of the body of Christ that is it is that thing by which we are made partakers of Christs body And else-where he saith We have been all made to drink into one Spirit The same is the meaning also when it is said that the bread is called Christs body for a similitude which the thing signified hath with the signe namely that Christs body nourisheth the spirituall life as bread doth the corporall life and for that assured and certain joint-receiving of the thing and the signe in the right use of the sacrament And this is the sacramentall union of the bread which is shewed by a sacramentall kind of speaking but no such locall conjunction as is by some imagined 9. As therefore the body of Christ signifieth both his proper and naturall body and his sacramentall body which is the bread of the Eucharist so the eating of Christs body is of two sorts one sacramentall of the signe to wit the externall and corporall receiving of the bread and wine the other reall or spirituall which is the receiving of Christs very body it self And to beleeve in Christ dwelling in us by faith is by the vertue and operation of the holy Ghost to be ingraffed into his body as members to the head and branches into the vine and so to be made partakers of the fruit of the death and life of Christ Whence it is apparent that they are falsly accused who thus teach as if they made either the bare signes only to be in the Lords Supper or a participation of Christs death only or of his benefâ—â—s or of the holy Ghost excluding the true reall and spirituall communion of the very body of Christ it self 10. Now the right use of the Supper is when the faithfull observe this rite instituted by Christ in remembrance of Christ that is to the stirring and raising up of their faith and thankfulnesse 11. As in this right use the body of Christ is sacramentally taken so also without this use as by unbeleevers and hypocrites it is eaten sacramentally indeed but not really that is the sacramentall symboles or signes bread and wine are received but not the things themselves of the sacrament to wit the body and bloud of Christ 12. This doctrine of the Supper of the Lord is grounded upon very many and those most sound and firm reasons All those places of Scripture confirm it which speak of the Lords Supper and Christ calling not any invisible thing in the bread but the very visible and broken bread it selfe his body delivered or broken for us which whereas it cannot be meant properly himselfe addeth an exposition that that bread is truly received in remembrance of him which is as if he had said That the bread is a sacrament of his body So likewise he saith The Supper is the new testament which is spirituall one and everlasting And Paul saith It is the communion of the body and bloud of Christ because all the faithfull are one body in Christ who cannot stand together with the communion of the divels Likewise he maketh one and the same ingraffing into Christs body by one spirit to be both in baptism and in the Lords supper Moreover the whole doctrine and nature of Sacraments confirm the same all which represent to the eyes the same spirituall communion of Christ to be received by faith which the word or promise of the Gospel declareth unto the ears Therefore they are called by the names of the things signified and in their right use have the receiving of the things adjoined unto them The articles also of our faith confirm it which teach that Christs body is a true humane body not present at once in many places as being now received into heaven and there to remain untill the Lord return to Judgement and further that the communion of saints with Christ is wrought by the holy Ghost not by any entrance of Christs body into the bodies of men Wherefore this sentence and doctrine is of all the purer antiquity of the Church with most great and manifest consent held and professed 13. The Supper of the Lord differeth from Baptism 1. In the rite and manner of signifying because the dipping into the water or washing signifyeth a remission and purging out of sin by the bloud and spirit of Christ and our society and fellowship with Christ in his afflictions and glorification But the distributing of the bread and wine signifieth the death of Christ to be imputed unto us unto remission of sins and our selves ingraffed into Christ to become his members 2. They differ in their speciall use because Baptism is the testimony of our regeneration and of the covenant made between us and God and of our receiving into the Church But the Lords Supper testifieth that we are ever to be nourished by Christ remaining in us and that the covenant made between God and us shall ever be established and ratified unto us and that we for ever shall abide in the Church and body of Christ 3. They differ in the persons to whom they are to be given Baptism is given to all those who are to be accounted for members of the Church whether they be of yeers and understanding or infants The Lords Supper is to be given to them only who are able to understand and celebrate the benefits of Christ and to examine themselves 4. They differ in the often celebrating of them Baptism is to be received but once only because the covenant of God being once made is alwayes firm and of force to the penitent But the Supper is often to be received because an often renewing and recalling of that covenant to our remembrance is necessary for our faith 5. They differ in the order which is to be observed in the use of them Because Baptism is to be given before the Supper and the Supper may not be given unto any except he be first baptised 14. They come worthily to the Lords Supper who examine themselves that is are endued with true faith and repentance They who find not this in themselves ought neither to come without it lest they eat and drink their own judgement not to defer repentance wherewith they should come lest they draw upon themselves hardnesse of heart and eternall pains 15. The Church ought to admit all those unto it who professe themselves to imbrace the