full nature of a Sacrament which serveth not only to represent but instrumentally to convey Christ and all his benefits So that well may the Church determine that verely and indeed Christ is present and consequently verely and indeed taken yet after an heavenly manner and received of the faithfull in the Sacrament Verily tho not carnally Really tho not corporally but spiritually in in the Sacrament that is in the exercise of that sacred action not otherwise Provided also that we understand this efficacy of the Sacraments to have place in them only qui sibi non ponunt obicem as the School speaketh which do not barr themselvs or to speak more plainly in the phrase of the Church only in the faithfull But of this herafter viz. cap. 11. CHAP. VII The speciall End of either Sacrament THE speciall end of Baptism is to communicate unto us the blood of Christ for washing the soul from the guilt of sinn and consequently our Admission into the Covenant of Grace The speciall end of the Lords Supper to communicate the body and blood of Christ for feeding and nourishing the soul unto eternall life and consequently our Confirmation in grace and holiness Hence we have the ground of that choice of Elements which our blessed Saviour made viz. not meerly the analogy which is betwixt the sign and the signified but also the excellency and exquisitness of that analogy and proportion In Baptism water is used and none other liquor because none other so proper for washing none other doth wash so clean as doth water and therfore none other so fit to signifie the blood of Christ which cleanseth the soul from all sinn In the Lords Supper bread and wine is used to represent the body and blood of Christ and see I pray you the excellent proportion that is betwixt them specially in the effects bread and wine nourish the body nothing better the body and blood of Christ nourish the soul nothing better yea nothing else So also in the manner of their preparation The bread is made a food for the body of many grains of corn bruised and baked the wine of Grapes trodden and pressed So the Body and blood of Christ became our spirituall food by being bruised and broken upon the Crosse Add this bread and wine do no good nay much harm except the stomack be prepared to digest them nor doth this spirituall food profit the soul nay it doth much hurt to the soul except the soul be worthily prepared BAPTISM is the Sacrament of our Admission nor is there any other ceremony or rite of admitting any into the Covenant of grace but only by Baptism The Church of Israel was admitted by Circumcision But since the time of Christ which we call the time of the new Testament all that will be admitted must be baptised hence that of our Saviour to Nicodemus Except a man be born of water and the spirit c. that is except by submitting himself to Baptism he do receiv the Spirit he cannot enter into the Kingdome of heaven for which cause when he sent forth his Apostles he gave them charge to joyn Baptism with their teaching Goe teach and baptise Matt. 28. The Persons that have right of admission are as of old Beleevers and their children The Ceremony of Admission is altered but still as the Covenant is the same so the parties are the same beleevers and their children this is plain Act. 2.39 You and your children By beleevers we understand such as are converted to the faith Converts and Proselites these have right of Admission because faith is the condition of the new Covenant Mar. 16.16 and Iohn 3.16 You will happily say to me that if they beleev they are already in the Covenant partakers of it by faith and therfore need no further admission yes they are not compleatly within the Covenant till baptised Faith giveth them title and interest but the Sacrament admission Add this that it is one part of their faith to beleev the necessity of the Sacrament as a means to give them full possession of Christ And this doth cause them to seek for it in the Sacrament Children of Beleevers also have a right of Admission becaus they are part of their Parents and heirs of the promise due to their Fathers The faith of the parent intitleth the child unto the Covenant so much the more unjustly do the Anabaptists deal with beleevers and their children in shutting Infants out from Baptism thus questioning that ancient and long approved custome of the Church in all ages ever since Christ and his Apostles Traditions Apostolicall are authenticall and not to be refused because not written if found to be Apostolicall Apostolicall customs mentioned in the Scripture have a more unquestioned certainty than traditions but not greater authority Neither is this to set up Tradition as do the Papists to the prejudice of the Scripture because we admit none as Apostolicall which either are contrarie to the customes mentioned in the Scripture or which may not be confirmed as reasonable from the Scripture And such is the custome of baptising Infants which thus we confirm against the fore-mentioned Sectaries The infants of Christians are as capable of present Incorporation into Christ and Admission into the Covenant of grace as were the Infants of the Jews and if so which we prov out of Cor. 7.14 who shall barr them whom God hath not barred If not then hath not grace abounded in the new Testament but is rather shortned in comparison of the old as being restrained only to the Parent wheras before Infants also were comprehended and admitted The strength of this argument will appear more fully by taking away the cavills which they make against it Object 1. That text of Cor. 7.14 sheweth indeed that children are holy but how As the wife not otherwise viz. as she is sanctified to the use of her husband so the children to the use of their Parents Thus they but they falsifie the text for the text saith not of the children as it doth of the wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sanctified but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy which is more emphaticall neither doth the text speaking of the wife say she is sanctified to the husband but in or by the husband Nor is the text to be understood of the legitimation but of the sanctification of the bedd namely of federall sanctification or the holiness of the Covenant for it appeareth that the pretence of them that repudiated their wives was a fear lest the infidelity of the wife should deprive the husband of the covenant of grace which he had imbraced Saint Paul denyeth this and sheweth that rather the faith of the Beleevers should so farr prevail as to draw the other after a sort within the Covenant his reason is because the children of such are holy that is heirs of the Covenant Now I pray you mark well
Baptism as it were by an ante-dated pardon is dangerous no no we may not say so what is past before Baptism is pardoned and mortified viz. originall sin in children actuall in men-grown not sins to come and uncommitted these are not pardoned we speak not of the intention of God to pardon but of actuall Remission not actually remitted till by repentance the soul of man be as it were re-baptised in the blood of Christ Briefly then to the question propounded I would give this Answer that Baptism doth profit us in respect of sinns committed afterwards not becaus they are pre-remitted or that in Baptism there is an ante-dated pardon granted but becaus in Baptism the blood of Christ is communicated to be a remedy at hand ready for application which application must daily be made by the hand of faith if we desire dayly pardon hence we are taught in the fift petition to pray for our daily pardon wherin doubtless we pray for what we want and not for what we have already yet because this remedy is not de Novo given every day but once for all in Baptism therefore we say That the Efficacy of Baptismall Remission doth in some sence extend it self to the sinns of afterward This for Remission REGENERATION is intended in those words of the Church A new birth to Righteousness As sinn is purged away so also the Spirit of grace bestowed in Baptism to be as the habit or rather as the seed whence the future Acts of grace and holiness watered by the word of God and good education may in time spring forth This Spirit is promised to be conveyed by Baptism Act. 2.38 wherupon Saint Paul calleth Baptism the washing of Regeneration and renewing of the holy Ghost This was confirmed visibly in the Baptism of Christ. The holy Ghost descended on him comming up out of the water Matt. 3.16 Nor only then but in the Acts of the Apostles we find the sensible manifestations of the Spirit still mentioned with relation to Baptism which doubtless the providence of God did so order and dispose of that by their sight and sence their faith might be established touching the efficacy of the Sacrament This is that immortall seed wherof Saint Peter speaketh and which Saint Iohn mentioneth as the preservative of the faithfull from the sinn of finall Apostacy the sinn unto death Hereupon our Church remembring that our Saviour joyneth water and the spirit in the work of Regeneration doth in her Liturgy of Baptism pray for the Infants that they may be baptised with water and the holy Ghost that God would please to sanctifie them and wash them with the holy Ghost that they may receiv Remission of sinns by spirituall Regeneration that God would give his holy Spirit to these Infants that they may be born again that not only the old Adam and all carnall affections may dy in them and be buried but also that the new man and all things belonging to the spirit may be raysed up may live and grow in them that so they may have power and strength to prevail against to triumph over the Divell the World and the flesh finally that they which are then baptised in this water may receiv the fulness of his grace hereupon our Church looking upon the gracious promise doth after the act of Administration of Baptism give thanks for this benefit that it hath pleased God to regenerate the Infant with his holy Spirit Thus much for the Benefits of Baptism CHAP. IX The Benefits of the Lords Supper AS by Baptism we are incorporated into and made one with Christ So by the Lords Supper is this Union continued It is the exhortation of our blessed Saviour to his Disciples whom he compareth to branches ingrafted into the Vine saith he Abide in me and I in you using this as a Motive As the branch cannot bear fruit of it self except it abide in the Vine no more can yee except yee abide in me And his prayer for them he concludeth with this That the love wherwith thou O righteous Father hast loved me may be in them and I in them By which places and passages is intimated a mutuall and reciprocall incorporation of Christ in us and of us in Christ. Now if we ask how this is wrought and how discerned heare Saint Iohn hereby saith he we know that he abideth in us by the spirit which he hath given unto us and again more fully hereby we know that we dwell in him and he in us because he hath given us of his spirit It is then the spirit which is the immediate worker of this mutuall union betwixt Christ and his Church But further would we know how and by what ordinance the spirit doth work this union The Apostle Paul helpeth us saying by one Spirit are we all baptised into one body and have been all made to drink into one Spirit Thus plainly manifesting the Sacraments to be the Instruments of the Spirit in working this Union and Communion but of all the rest most full is that text of our blessed Saviour he that â—ateth my flesh and drinketh my blood dwelleth in me and I in him that is becometh one with me and I with him This is so much more manifest in this Sacrament if we mark the analogy betwixt the sign and the thing signified bread and wine the food of the body becometh one with the body So is it here Christs body and blood united to us and made one with us by an un-speakable and unseparable conjunction Only here is the difference that bread of Earth is changed into thy body because thou art more excellent than it but this bread which came down from heaven is more excellent and active than thou art and therfore by little and little doth spiritualize and as it were change thee into it By all which it is evident that the primary grace and benefit conferred by the Sacrament is as I said before our incorporation into Christ our union with him The secondary and so the peculiar grace of the Lords Supper is as the Catechism hath well expressed it the strengthning and refreshing of our souls by the body and blood of Christ as our bodys are by the bread and wine Bread doth nourish and strengthen the body Psal. 104.15 Hence that phrase the staff of Bread becaus as a staff doth uphold and strengthen the weak and feeble knees so doth bread strengthen the drooping spirits So doth the body of Christ well and worthily received strengthen the soul in grace and holiness Wine cheareth the heart and quickneth the spirits So doth the blood of Christ revive the drooping soul gladdeth the heavy heart causeth spirituall joy and exultation Thus that naturall quality which God hath placed in the Elements to work upon the body doth most excellently manifest that spirituall efficacy which is in the body and blood of Christ to work upon the soul even to produce
A TREATISE OF THE SACRAMENTS According to the Doctrin of the Church of England touching that Argument Collected out of the Articles of Religion the Publique Catechism the Liturgie and the Book of Homilies With a Sermon preached in the publique Lecture appointed for Saint Pauls Crosse on the feast of Saint Iohn Baptist Iune 24. 1638. By T. B. Pr. Pl. LONDON Printed by Richard Bishop for Abel Roper and are to bee sold at his shop at the black spred-Eagle in Fleetstreet over against S. Dunstans Church 1638. REVERENDISSIMO IN CHRISTO PATRI ac Domino suo Colendissimo D no IOSEPHO Divinâ providentiâ Episcopo Exoniensi Diocesano suo viro verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cui pro eximiâ suâ singular benevolentiâ favore plurimum se debere fatentur quotquot pacis Ecclesiae Filii Tractatulum hunc De Sacramentis unà cum Apprecatione salutis foelicitatis in Testimonium Gratitudinis Observantiae Humillimè Dedicavi T. B. Ad Amicum Symmistam suum charissimum Tho. Bedford S. Theol. Bacch divini verbi apud Plimouthienses Concionatorem Orthodoxum DVm sensu veteri sacra-pandis ad Ostiâ— Plimmi Deque Sacramentis quae mage sana doces Dogmata nil mirum tua displicuisse popello Et tibi conflictus conciliâsse graves Scilicet hic caecus furor haec insania vulgi Affectu minimè vi rationis agi Cumque sibi vitulum semel instituêre colendum Efflictim Idolum deperüsse suum Tu tamen ut duris detonsa bipennibus ilex Crescit ex ipso vulnere ducit opes Macte tuâ virtute contrà audentior ito Elicitámque tuis vim tibi sume malis Intumeant fluctus spinasque ad Littora volvant Et repleant rauco murmure quaeque suo Tu pertende viam quò te Cyâ—osura vocabit Nec metuas tumidi vimque minasque maris Scilicet in coelis sedem compescere fluctus Et rabiem populiqui bene novit habet Adde Sacramentis quos tu pius addis honores In nomen recident tandem aliquando tuum Aaron Wilson Arch. Exon. Vic. de Plymouth TO THE COVRTEOVS Christian Reader whosoever whether of the Clergy or of the Laity More especially To my loving and beloved Auditors of the Town of Plymmouth Grace Mercy and Peace I Have now at length sent abroad into the world what I intended many days ago but could not compass till this present time Many the most of these Notions touching the Sacraments have I preached now and then in the course of my Lecture as the Text in hand presented an occasion to me In the delivery of which because I could not be so happy as to give that cleer that full satisfaction which I desired at least not to all my Hearers I set pen to paper and out of those severall Notes disperst here and there but especially out of some explications upon the Church Catechism have I concinnate and fitted up this Treatise which I now present to your view The last yeer after that by the advice of some judicious Friends to whom I imparted the sight therof I had altered and amended what was thought needfull I presented a Copy therof to our Reverend Diocesan with this intention that to his Censure it should stand or fall if he thought fitting it should pass abroad if not I should commit it to the Dust and Moths the just destiny of unhappy scriblings To whom should I give an account of my studyes rather than to Him by whose favour and permission I enjoy my Licence the liberty of my Lecture and Ministeriall labours It pleased his Lordship after the perusall of my papers to redeliver the Copy to me with that Approbation of which I confess my selfe to be still ambitious viz. That hee conceived the substance of my Book to be â—ound and orthodoxall agreeable to the Truth of God and consonant to the doctrin of our present Church Nor did his Lordship spare to advise me and put me upon the Publication of it alledging that tho the same things are already published yet to see them laid together as here they bee and brought into a frame and uniform discourse would quit the cost and be worth acceptance A willing mind is soon perswaded to say the truth I was easily induced to send it forth into the World In generall for the publique benefit of the Church of God as conceiving the Argument to bee no less needfull than usefull to advance that respect and honour which is due to this sacred Ordinance In speciall to plead my Cause to give satisfaction to some of my Hearers whose Ey perhaps may now resolv them in that wherin their Ear hath hitherto tho unjustly detain'd them doubtfull I blame not not any who doth not presently receiv what is suggested by the New-come Preacher I commend the inquisitiv Bereans who will examin the Doctrin of S. Paul himself before thy will adhere unto it Only I would pray the Hearer I would intreat the Reader not therfore to neglect the truth of God nor less regard the Doctrin of our Church because the person that now presents it to the publique view is not of greater place of better parts of more ability Even Goats hair was usefull and Badgers skins accepted towards the erecting of the Lords Tabernacle And this poor Treatise of mine may through Gods blessing bee profitable I hope to some and do some good in the Church of God Howsoever I have done what I could The rest I leave to God How needfull the Argument is you shall find observed and breefly touched in the preface which when you have read the rest of the discourse is subdivided into three generall parts In the first of which I have endevoured to shew what a Sacrament is The end and issue whereof is to determin the Number of true-born Sacraments Particularly Cap. 1. The definition of a Sacrament The Essentiall parts and Originall therof A sign A visibl sign The Element The Authour of the Sacrament Christ His Word of precept of promise The word of Consecration Cap. 2. The Essentials and Originall of Baptism viz. the Element Water the Ceremony Washing the form of administration Where is shewed what therin is Essentiall and what therein is Accidentall Cap. 3. The Essentialls and Originall of the Lords Supper sc. the elements Bread and Wine the Originall Christs Institution The Cup unjustly taken from the Laity by the present Church of Rome The mixture of water Cap. 4. The inward grace signified by the Elements sc. The Body and Blood of Christ. Both Sacraments have Relation to the passion of Christ. Cap. 5. A Corollary If either of the parts be wanting there is no Sacrament Hence an Argument against Transubstantiation Hence Arguments to prove that those five sc. Matrimony Ordination Absolution Confirmation and Vnction are not legitimate Sacraments The right use of those Ceremonies touched In the second generall part I shew the end why Sacraments were ordained the Issue wherof is
word by the Eye in the Sacraments The Sacrament is a visible representation of grace Thus hath God provided for Credence and Confidence for Faith and Assurance What we heare wee do beleeve but what wee see wee know Wherefore as in the word we use our eare to heare so in the Sacrament we use our eye to see and behold else are wee justly blamed Hath God set up the brasen Serpent and will not Israel turne themselves to behold the same Note that this outward visible signe by a peculiar name is termed the Element which puts us in mind that it is a materiall substance and differeth therein from the Ceremonious Actions which attend the Administration And which by their visibility might put in to be accounted signes but indeed are not as in the sequell will appeare The Author and Originall THis is intimated in those words of the Catechisme Ordained by Christ himselfe The Sacrament is a signe by institution not meerely by naturall signification Truth there is in the signe a naturall Aptitude to represent what is signified yet because it hath a resemblance to other things also the institution doth restrain it to this individuall Hence there is need of a word to be joyned to the Element to make it a Sacrament Yea a twofold word and both from Christ himselfe viz. a word of Precept enjoyning the use of this Sacrament and a word of Promise to enjoy a benefit by the same This is that word whereof Saint Austin speaketh saying Take away the word and what is the water of Baptism but water his meaning is what more virtue and efficacy in the Font than in the Fountain water But saith he let the word bee joyned to the Element and then it is made a Sacrament which to understand of a bare and naked recitation of the words which the Schoolmen call the form of the Sacrament is too jejune and barren Most true it is that the right and due form of Administration requireth that there bee made a plain and audible recitation of the precept and promise both And this in our Church-Liturgy is the matter whereof the prayer of consecration consisteth Yet not our formall Recitation of them is that which doth give virtue to the Element but the institution of Christ i.e. the precept which he gave for our warrant and the promise which he added for our encouragement He I say For who else durst give such a precept who else can performe such a promise Such a precept if not given by Christ is a direct breach of the second Commandement which as it forbiddeth all Images of God made by man for this end to convey honour to God so also all Images of his grace ordained for the conveyance of holinesse to man Such a promise by which in the use of this or that creature Grace may bee expected who can performe but Christ alone of whose fulnesse wee do all receive grace for grace If thē none but he can perform the promise of grace it is fitting that he alone should appoint the signe And in this do all agree That Sacraments are Ceremonies of Christs owne immediate ordination and institution The Author of every legitimate and true born Sacrament is God himselfe Thus it hath been from the beginning To Adam God gave the tree of life to Abraham Circumcision to Israel the Passeover In the new Testament God spake by his Sonne and by him ordained Sacraments Ceroll By this that hath beene said touching the origiginall of the Sacraments see what to hold touching that question disputed betwixt Bellarmine and Chamier viz. whether to the consecration of the Elements it be sufficient to make a bare recitation of the words which concern the Element or whether some further declaration of the first Institution be required Ex gr Whether the pronouncing of these foure words This is my Body over the Bread bee enough to change the Bread if not in nature yet in use and make it Sacramentall Bellarmin and his fellowes contend that that word which maketh the Sacrament is Verbum consecrationis by which he meaneth a form of words pronounced over the Elements And thereupon bequarrelleth Calvin and others who saith he require Verbum concionis a sermon to go before the Sacrament Contrarily Chamier stoutly defends that the word by which the Element is made a Sacrament is Verbum concionale not a sermon as the vulgar counteth a sermon but a plain yea an audible recitation of the first Institution By which the people may take notice of the sacred action in hand of the Author intent and scope of the Administration of the Precept that giveth warrant of the Promise that giveth incouragement This he and many other of our Protestant Divines count that word that must be joyned to the Element before it can bee acknowledged for a Sacrament CHAP. II. The manifestation of both these in the Sacrament of Baptism COME wee to the particular Sacraments that so we may further manifest the truth of that wee have set down touching the Essence and Originall And first for Baptism IN BAPTISM the outward visible sign saith our Church is water wherein the person baptised is dipped or sprinkled with it in the name of the Father and of the Son and of the Holy Ghost where note First the Element secondly the Administration consisting of a Ceremony attended with a forme of words The Element that is the outward visible signe is Water Any ordinary water may be used rain river or fountain no great matter in that so it be water and for religious-manners sake as pure water as may be none other liquor may be used but water herein all agree The reason hereof see cap. 7. The custome of the Iacobines that baptise with fire is farre wide That text of Matth. 3.11 on which they build must bee expounded metaphorically or rather prophetically with reference to the historie of the fiery cloven tongues the visible representation of the holy Ghost on the day of Pentecost Act. 2.2.3 The Ceremonie used in Baptisme is either dipping or sprinkling dipping is the more antient At first they went downe into the rivers afterwards they were dipped in Fonts In colder climates and in case of weaknesse the custome of the Church hath been to poure water on the face The substance is washing to wash the body either in whole or part and so that this be done the manner is dispensable by the Church So for the number of dippings i.e. whether it should be done once or thrice is held indifferent and in the power of the Church as experience hath made it good for why the power and efficacie of the Sacrament doth not stand in the quantity of the Element but in the nature and true use thereof Well the body must bee washed all washing doth presuppose uncleannesse here then take notice of the state of nature wherein wee are born or rather see how Baptism doth teach us
for the Sacrament of Baptism that which is signified by the water to speak exactly is the blood of Christ not the blood in the living bodie but the blood that was spilt and shed upon the ground prefigured in the Law by the blood of the sacrifices which was sprinkled upon the unclean for the purifying of the flesh The blood of Bulls and Goats were shaddows of prefiguration but the body is Christ whose blood doth wash and cleans the soul from sinne and is signified by the water in Baptism Q. How can this be may some say when as the blood of Christ is signified by the Wine in the Lords Supper For answer hereunto we shall do well to remember what Saint Iohn hath related in his Gospell viz. That upon the peiâ—cing and goring of Christs side there came forth blood and water what water was this not any miraculous humour much lesse the corruption of blood in Pleuritick bodies but that watery substance which Anatomists do find in the Pericardium placed there by nature as it may seem for the refrigeration of the heart Now for the full manifestation of the death of Christ it pleased the providence of God to make use of the malice of the Souldier to peirce the Pericardium and gore the heart which being done it is impossible for any one to live And this watery substance is that which the water of Purification and the water of Baptism doth properly signifie the which tâ—o in propriety of nature it differ from the blood of the vitall vessels viz. the heart and the liver running in the veins and arteries yet in common phrase it is called the blood of Christ which blood of Christ is represented in both the Sacraments Hence there is a different respect of the blood of Christ shed for expiation and a two-fold use of it after the effusion viz. partly for Nutrition in the Supper partly for ablution and purgation as in the Sacrament of Baptism hence are those phrases of washing and cleansing so frequent in the new Testament this is that fountain which is set open for sinne and for uncleannesse thus in the new Testament as well as in the old all things are purged by blood Hebrews 9.22 Thus both Sacraments have speciall Relation to the death of Christ which the phrase of Scripture doth manifest for of Baptism it is said that by it we are baptised into his death and buried with Christ Rom. 6.4 Col. 2.12 and the Supper is the remembrance and commemoration of the death of Christ 1 Cor. 11 26. and this doth fully manifest unto us what that grace is which is signified in the Sacrament and how the word Grace used in the definition of a Sacrament is to be understood Doubtlesse hereby is meant not a quality infused but a gracious gift bestowed upon us Now of Gods gracious gifts some are corporall and reach no further than the body Others are spirituall touching the state and welfare of the soule and such is that Grace or gracious gift presented in the Sacraments Again whereas there be divers sorts of these spirituall graces that Grace which is the ground-work of the Sacraments is not any among the Gifts and Graces of the Spirit but the gracious Gift of the Father who gave his own Sonne for us indeed Christ himselfe is that gracious gift of God which is presented to us in the Sacrament Christus quâ passus the body and blood of Christ given for mankind in the work of redemption are by the Sacrament given to mankind for the application of that redemption Bellarmin is deceived while in the heat of his scholasticall discourse he will needs have the Grace of Justification or as we do better stile it sanctification to be the thing which is principally signified in the Sacrament That is an effect and consequent but Christ crucified is the speciall signification of the Sacrament Reason giveth it for it is against the nature of the cause especially of the instrumentall cause to represent the effect which it self produceth Adde this the nature of a sacramentall sign consisteth in analogicall proportion now this is most apt betwixt these Elements and the body and blood of Christ so also of the operation of the one upon the body and of the other upon the soul but no similitude at all betwixt these Elements and the grace of Justification To conclude this both the doctrine of the Schoolmen and that common saying of the ancients received from Saint Augustine doth shew that Christus passus Christ on the Crosse is that grace which is primarily and principally signified in either Sacrament CHAP. V. A Corollary drawn from this part of the Definition NOvv from this first part of the Definition wherein we have heard the Essence and Originall of the Sacrament we may justly collect this Corollary viz. That if either part be wanting that is if either there want a visible sign or an invisible grace there can be no Sacrament And thus doth the Church teach her children that the parts of every Sacrament are and must be two the outward visible sign and the inward spirituall grace How can this be might some curious Critick say is the Genus and and common nature of a Sacrament the sign of grace and is grace now become part of the Sacrament Is not this all one as if the man should be called a part of the picture which is the representation of the man in very deed to speak properly grace is no part of the sign but Subjectum or Substratum praesuppositum the ground-work thereof but when we speak in the vulgar phrase we call those things parts which are any way Essentiall and so grace is a part of the sign that is essentiall to it for except it be a sign of grace it is not a Sacrament adde this also that howsover the School saith that the sign is properly as indeed properly it is the Sacrament and doth relatively oppose it to the grace signified yet the Church speaking to the capacity of the simple calleth the whole sacred action of Baptism and of the Supper by the name of the Sacrament which taken in this larger signification is as it were compounded of two things one earthly the other heavenly and these vulgarly are called the parts of the Sacrament as being both of them essentiall to the constitution of a Sacrament Hence is an argument fetcht to overthrow Transubstantiation which by changing the bread into the very body of Christ hath taken away the sign and so spoyled the Sacrament for as the soul departed and the body separated is not the man so neither the sign without the grace nor the grace without the sign but being both together considered relatively do make a Sacrament there may be therfore no change of the one into the other Hence also fetch arguments to convince those five obtruded by the Roman Church to be no true born Sacraments properly so called
a separate Ceremony tho in this use Chamier sheweth that it is not appointed at all but only taken up lately by some private spirits but admit it as a separate Ceremony It is used also in Absolution and Ordination take it as a relative Ceremony i. e. as it is used to apply the Element to the party so it is used in Baptism at least when in case of necessity the water is powred upon the childs forhead Lastly add this that every Sacrament of Christs Institution is common to every Minister of the Gospell this therfore say the same of Ordination being reserved to the Bishop of the Diocesse can be no Sacrament properly so called UNCTION hath a materiall Element grant it also to have been of divine Institution for the text of Saint Iames as Interpreters do agree is a repetition of what was done by the command of Christ himself Mark 6.13 yet can it be no Sacrament because it was temporary not perpetuall And whilst it lasted it was appoynted for the cure of the bodie not of the Soul It signified not the Passion of Christ nor doth it conferr the grace of Justification consequently is no Sacrament Ob. Yes Saint James saith if he have committed sinns they shall be forgiven him Sol. True but he saith before the prayer of Faith shall save the sick and the Lord shall raise him up this pertaineth to the body which was the principall end of appointing that Ceremony the benefit of the Soul was adventitiall and consequently tho for the time i.e. so long as the power of miracles lasted in the Church there might be something extraordinary in this Ceremony yet no proper Sacrament not then much lesse now since miracles have ceased To conclude these five Sacraments as the Papish call them were they purged from superstition and abuse might happily at least some of them be tolerated for ecclesiasticall rites and are excellent and profitable customs Thus the Church of England reteineth them all having cast away those adulterate Elements of Chrism and Oyl and findeth the use of them profitable for the furtherance of that religious care that ought to be found in all that professe themselvs Children of the Church and members of Christ. But never may these hope to be acknowledged for the great Sacraments of the Gospell no more Sacraments but two generally necessary to Salvation one for Admission another for Preservation sc. Baptism and the Lords Supper which is further manifested by the end why Sacraments were ordained THE SECOND GENERALL PART CHAP. VI. The end why Sacraments were instituted THis doth our Church expresse in those words of the Definition to be as a meanes by which we receiv the same that is the Grace signified and as a pledge to assure us thereof Note here two Branches of this end why they were ordained 1. A MEAN OF CONVEYANCE and so of receiving the Grace signified Herein differ Sacraments from other signs in that they do not only signifie and represent to the understanding and memory that gracious gift of God but also as Instruments do convey the same Like the Turf and the Twig in Livery and Seiz in like the Sergeants Mace in receiving his office Such are the Sacraments not unfitly compared to Chanells and Conduit pipes which derive the water from the Spring to the Cistern for even so do the Sacraments convey Christ with all his benefits to the worthy receiver 2. A PLEDG OF ASSVRANCE to assure us therof note that word therof must be referred to the verb Receiv not to the noun Grace Sacraments do not only assure us that such a benefit there is but that it is received by receiving the sign and indeed this doth depend upon the former for as by that legall instrument of Livery and Seizin the full possession of the purchase is known to be taken in taking and receiving that Instrument so here whosoever doth as all must and ought acknowledg the Sacrament to be an Instrument of conveying a mean of receiving cannot choos but acknowledg the same Sacrament to be a pledge of assurance Briefly they are first Instruments of conveyance and means of receiving consequently seales and pledges of assurance Prove the first and the later doth follow without constraint Excellently therfore hath reverend Master Perkins in three words set forth the nature of a Sacrament only I would a little invert the order of his words and fit them to the true meaning of our Church thus that Sacraments are signs to represent Instruments to convey and seals to confirm the conveyance of Christ with all his benefits Come we to particulars Baptism doth convey the blood of Christ and the other Sacrament both body and blood Hence and hereupon is the Necessitie of receiving the Sacrament even because the Elements do not transferr the grace as they are consecrated but as received The Turf and Twig the Mace must be received else nothing is done Nor to the Spectator but to the Receiver doth water in Baptism the Bread in the Lords Supper instrumentally convey the body and blood of the Lord Jesus Vse They therefore are deceived who make no more account nor acknowledge any further end of the Sacraments than to be naked signs of representation and Commemoration Or to be badges of our Profession to distinguish the Assemblies of Christians from the Synagogs of Iewes Turks and Pagans to unite the members of the Christian Church into an holy society Truth it is that all these are considerable in the Sacraments they are Signs Badges Cognizances Ligaments externall Ceremonies of Religion and testifications of our piety towards God But all these come short of that speciall and prime end for which they were ordained Distinctive badges they are in respect of the publike Administration which is the act of the Church Uniting badges they cannot bee except first they be instruments for wee are not united to Christ mediante Ecclesia that is in being first united to the Church but rather wee are united to the Church the body of Christ mediante Capite in being first united to Christ the head and by him one to another So then consider the Sacraments in their Administration and so they be Badges and Cognizances but in respect of their ordination and institution and so they are Means and Instruments Q. Whence is it that Sacraments are means of receiving Resp. Even from that Sacramentall union of the sign and the thing signified which being inseparable hence it is that in receiving the sign we receiv the grace also As by virtue of that personall Union of the two natures he that entertained and worshipped the sonn of man did also entertain and worship the sonn of God he that blasphemed and persecuted the sonn of man did the same to the sonn of God So here by reason of this Sacramentall union who so worthily receiveth the sign receiveth the grace who so unworthily handleth the sign doth also dishonour and dedignifie the grace
it self Hence also is the translation of phrases that what is peculiar to the sign is translated to the signified and what is proper to the signified grace is applyed also to the externall sign Thus Baptism is said to wash the soul from sinn and the Lords Supper to feed the soul with grace because it is united and conveigheth that grace to the soul which indeed can work upon the soul and the blood of Christ is said to wash the body and blood are said to feed because they are united to and conveyed by these Elementall signs whose proper operation is to wash and feed Qu. Doth not this then prov the Reall Presence of the body and blood of Christ in the Sacrament Ans. A Reall presence the Church of England holdeth if we rightly understand the phrase and against the Sacramentarians we maintain that the body and blood of Christ are verely and indeed taken and received of the faithfull in the Lords Supper Nor do we fear to say that as in Baptism water washeth the body and as in the Lords Supper the bread feedeth the body so also doth the blood of Christ wash the soul and the body of Christ feed it to eternall life Nor do we understand this to be a truth only thus that as the one washeth and feedeth the body so certainly doth the other wash and feed the soul nor thus only that at the same time when the one doth wash and feed the body the other doth wash and feed the soul both these are truths but neither of them enough to expresse the whole truth The first noteth no relation at all betwixt the sign and the grace the other only a relation of time not of causality more or less But thus we understand it That in that the body is washed with this water and nourished with this bread the soul is also cleansed by the blood of Christ and nourished with his body Thus I say and in this sence we grant a reall presence according to the Scriptures our Saviour saith of the bread this is my body and Saint Paul doth well explain the meaning of it in that Quaere of his The bread which we break is it not the Communion of the body of Christ as who should say it is so indeed the same may be said of the water in Baptism that it is the Communion of the blood of Christ that is more than a bare sign of representation even a mean of receiving that grace which to the faithfull is really present and of them verily received in the Sacrament This is confessed of all both Romish and Reformed and had not the Curiosity of mens brains proceeded further to determin preremptorily of the speciall manner of this Reall Presence we might in this have held Communion But as in other matters of Religion and mysteries of Godlinesse so also in this mans restless head and curious brain ready enough to pry into things reserved and rash too much to determine of them and to defend his determinations hath put the Church to much toyl and labour and to continuall vexation And here by the way it may be worth the noting that the most of those hereticall pravities which have alwayes vexed the Church have been not of the truth of the thing but of the manner of explication The Articles of the Trinity of Christs Incarnation Descensâ—on Ascension personall Union Sacramentall presence The article of the Procession of the holy Ghost of Justification by faith of the concord and co-operation of Gods grace and mans will these and others of the same nature have not been so much denied or questioned of their truth as of the manner of truth And had not Curiosity been seconded by pertinacy we might happily have filled the Schools with questions not the Church with Heresies How much better had it been to have followed the modestie of our Church in this question which setteth down what is received from Scripture but wadeth no further Certainly as touching these modalities better it is Christianly to beleev than curiously to inquire And the use which we ought to make of all mysteries of Godliness when we meet with them and their inexplicable difficulties is 1. To admire the infinite and incomprehensible wisdome of God whose wayes are past finding out so Saint Paul Rom. 11.33.2 To be humbled in the sight and sence of our own Ignorance thus Agur Prov. 30.2.3 To sigh and long for the time of Revelation saying Oh when shall I come thither where I shall see and know as I am known 4. To cleav fast to the truth that is revealed blessing God for it and striving to gain the benefit therof Would men take this course when they meet with intricate positions they should provide much better for the practice of Piety Quest. What then must we sit down and rest with a generall and implicite faith Resp. Certainly an implicite Faith were it joyned with an explicite Obedience would be more beneficiall to many to whom it would be much more profitable if lesse time were spent in seeking knowledg and more in practising what they know But further I add that the Church and Ministery may yea ought to examine the curiosities of them that will determine and to censure them accordingly Thus because the Papist will peremptorily determine his Reall presence to be by the way of Transubstantiation The Lutheran his by the way of Consubstantiation we stand bound to examine what truth or falshood is in either of them This the Reformed Churches have done particularly the Church of England hath done and findeth that Transubstantiation or the change of the substance of the bread and wine in the Supper of the Lord that this I say cannot be proved by holy writ but it is repugnant to the plain words of the Scripture overthroweth the nature of a Sacrament and hath given occasion to many superstitions The same may be said of Consubstantiation yea the Church findeth that this kind of reall presence doth overthrow the grounds of Reason and Religion 1. Of Reason and Philosophy Quoniam naturae humanae veritas c. Seeing that the verity of humane nature requireth that the body of one and the same man cannot be present in many places altogether but must needs remain in some definite and certain place therefore the body of Christ cannot be present in many and divers places at one and the same time 2. Of Religion and Divinity Quoniam ut tradunt c. Because according to the Doctrine of the sacred Scriptures Christ was taken up into heaven there to abide till the end of the world therfore no faithfull Christian ought either to beleev or profess any as they call it corporall presence of Christs flesh and blood in either Sacrament upon these grounds the corporall presence of Christ in the Sacrament is refused yet is not therfore the Sacramentarians naked signification admitted because it commeth farr short of the
queâ—tion of the Catechism thus I was made a member of Christ the child of God and inheritour of the Kingdom of Heaven And afterward in the questions of the Sacraments To this question What is the inward and spirituall grace in Baptism which we are to understand not of the grace that is signified by the water but of the grace which is conferred in Baptism To this question the Church subjoyneth this answer A death unto sin and a new birth unto righteousness for being by Nature born in sin and the children of wrath we are herby made the children of Grace Where note what we are by nature what we are made by grace 1. By nature we are born in sin and the Children of wrath Wee that is all of â—s not a man but only Christ excepted By nature that is in the state of the first birth Borne in sin that is polluted and defiled even from the birth Children of wrath that is liable to destruction yea worthy to die for that native and naturall corruption this corruption of nature is in every one that naturally is ingendered and propagated from Adam Hence it is that by nature man is inclined to evill yea such is the condition of man since the fall of Adam that by his own naturall strength he cannot turn and prepare himself to faith and calling upon God much less is he able to walk in the commandements of God and to serv him that is to do good works pleasant and acceptable to God Of himself that is without the grace of God by Christ preventing us that we may have a good wil and working with us when we have that good will 2. By grace we are made the children of God and consequently inheritours of the Kiâ—gdome of Heaven if sons then heirs is Saint Pauls own argument Rom. 8.16.17 But how come we to receiv the adoption of sons Is it not by virtue of our incorporation into Christ Eph. 1.5.6 In him we are accepted and adopted Thus is our state and condition altered we were aliens and enemies but now made nigh by the blood of Christ and reconciled to God the father yea received into covenant again This is the priviledg of our incorporation into Christ and this incorporation is the primary grace and effect of the Sacraments and particularly of Baptism hence that phrase of Saint Paul baptised into Christ the meaning wherof what is it but this That by Baptism we are incorporated into Christ and made one with him as also that phrase baptised into one body betokeneth our incorporation into the mysticall body of Christ which is the Church which is done in Baptism for being by it united to Christ we are also incorporated into his holy congregation From this our incorporation into Christ floweth a twofold benefit which for distinction sake we may call the secondary grace of the Sacrament and the more peculiar grace of Baptism namely Remission and Regeneration REMISSION is intimated or indeed rather presupposed in these words of the Catechism A death unto sin The phrase is borrowed from Saint Paul and Saint Peter not a death in sin but a death to sin properly signifying the mortification of the old man the crucifying of the flesh and the lusts thereof but withall importing the act of Remission which in order of nature goeth before as Divines do teach The act of Remission respecteth the guilt of sin which bindeth over to punishment Mortification respecteth the power and pollution of sin both are the benefits of Baptism sin is remitted the guilt removed the power subdued hence we are said to be baptised into the death of Christ and buried with him in Baptism and purged from sin Eph. 5.26 1 Ioh. 1.7 yet some difference there is in the efficacie of Baptism in respect of the one and of the other Remission of the guilt is done at once hence there is no condemnation to them that are in Christ Jesus no not any tho still the power and pollution may remain in them and sometimes lead them captive to sin But now mortification of the power and sway of sin is not finished but by degrees as the Cananites so neither the lusts of the flesh are not subdued but by long and many conflicts pollution doth still remain concupiscence still hath place not only as the fuell and occasion but even as the mother and seed of sin and consequently hath in it the proper nature of fin This is the doctrin of our Church whence it may appear that Bellarmin doth fight with a shadow whiles he proposeth such Tenets as these to be confuted That men by Baptism are not free from the possibility of sinning nor from the observation of the Law we disclaim all such errours and it is so much the more absurd for him and his fellows to oppose these because they else-where defend That by Baptism sin is not only covered but quite taken away that concupiscence in the regenerate such with him are all baptised is no sin Contrarily we hold this for a truth that by the blood of Christ applyed in Baptism sin is mortified in part tho also in part it still liveth so that a man is neither compleatly holy nor wholly sinfull but as light is mingled with darkness in the dawning so grace is intermingled with corruption in the truly regenerate Thus hath he in him matter of cautelous admonition as before of comfort and consolation The guilt is remitted this is comfort The corruption remaineth this must provoke to watchfulness Note here touching this Baptismall remission how far it extendeth it selfe whether to sins past and present only or to future also Two sorts of persons do oppose the truth yea and themselves in this point Some there be which teach bluntly that all sins are pardoned in Baptism all at once whether past present or to come A dangerous doctrin the unhappy nurse of liberty and Epicurism Papists deny all future efficacy of this Baptismall Remission opposing this as an errour To hold that future sins are pardoned by the Remembrance of Baptism ioyned with faith and Repentance This they do to prepare a ground for their Sacrament of Penance which say they is the Sacrament of remission for sins committed after Baptism Our Divines do dispute against the Papists for the future efficacy of this Baptism in this sence That tho the act of Baptism be done but once yet the virtue and force of it is perpetuall so that there needeth not any repetition of the act nor the institution of any new Sacrament to recover the efficacy therof but that by faith and repentance the force of former Baptism is applyed to future sins for their Remission I will affirm nothing rashly about this question But against Epicures and libertines we deny that any sin is remitted in Baptism but such wherof the soul in present standeth guilty To say that sins yet to come are pardoned in
new they had two so had we one for admission the other for preservation so have we circumcision was for infants so is Baptism the Pass-over and Lords Supper for men grown circumcision once administred the Pass-over often and so Baptism once and the Lords Supper often add to this that the same reason holds in the Sacraments of either Testament for the frequencie of administration for why Circumcision but once and the Pass-over often but because one birth-day is enough not one day of feeding so here once baptised because it sufficeth to be once admitted into the Covenant of grace but often do we receiv the Lords Supper becaus we do often merit expulsion and so need a frequent confirmation Baptism doth seal to us the remission of originall guilt which is but once contracted and so once remitted The Lords Supper doth seal to us the remission of actuall transgressions which being often committed must be repented and so often remitted Baptism is the Sacrament of our Regeneration when the seed of grace is conferred upon our souls this needeth to be done but once The Lords Supper is the Sacrament of our confirmation whence those seeds of grace are to receiv increas of growth by the dews of heaven and this is necessary to be done more than once often therfore do we come to the Sacrament of the Lords Supper Now if any demand how often we ought to approach to the Lords Table it must be answered the Church hath power to stint the smallest number but only mans conscience can direct him in the multiplication of that number Fewer times than thrice a year may no good Christian in the Church of England receiv the Lords Supper because it is so ordained by the Church but how oftner is left to the direction of his own conscience and the advice of his spirituall Physitian So much the more to blame are they that neither by the Law of the Church nor by the necessity of their own souls are perswaded to frequent the Table of the Lord but rest themselvs within the customary compasse of once a year It may be objected that once a year was as much as Israel did eat the Pass-over nor would God doubtless have neglected to command expressly the more frequent receiving of it were it necessary But for answer herunto what authority have we to inquire or to assign a reason why God did not command this or that His Laws and Ordinances are to us a light of direction not his Omissions God appointed to the Church of Israel no Sacrament for the spirituall incorporation of femals no more publike and generall fasting dayes but one in the year no Ember-weeks at all that is no time of solemn fasting and prayer before the Ordination of their Priests doth it therfore follow that we must have none or shall we say that such things are not needfull ought not we in the new Testament having received greater grace than they super-abound and goe beyond them in the practise of Piety Apply it thus to the objection passing by the reasons of policie which might be assigned why the Pass-over was celebrated but once a year let us say that inasmuch as it is plain that the Sacrament is the Ordinance of God for the preservation of us in the state of grace and the way to strengthen and refresh our souls wherof we have continuall and daily need therfore it is a point of Christian wisdome to be as frequent in the receiving as possibly we can the oftner the better As on the other side since Baptism is administred but once in the life time a point so firmly beleeved and acknowledged by all that even the Anabaptists whom we tax for re-baptising those whom our Church hath baptised since that learned Beza and others after him have wrung from them that Text of Act. 19.4.6 will rather deny our Baptism to be a Sacrament than grant a necessity of rebaptising Since I say Baptism is done but once how much doth it concern them who are imployed in that sacred service to see that all things be done according to the rules of the holy Spirits direction Lest what is not then done peradventure hereafter be never done at all and so the guilt of this carelesness press the soul down to hell What is required of the Receiver is handled in the next chapter In the Minister honesty is commended but authority is required Some question there is touching his intention that is whether the action be not Sacramentall except the Minister intend it so to be Doubtlesse in this as in Prayer and Preaching his roving thoughts and distempered passions may defile them to himself and not make them ineffectuall to others A second Corollary deducible from the former premisses is the Necessity of the Sacraments concerning which the Doctrin of the Church is that the two legitimate and true born Sacraments are generally necessary to salvation This is plain out of the first question answered touching the number of the Sacraments How many Sacraments hath Christ ordained in his Church Two only as generally necessary to salvation which words as they do intimate at least do seem to intimate a superduality of Sacraments in some certain sence see this explained at full in the Book of Homilies so do they fully deliver the Doctrin of the Church touching the necessity of the Sacraments viz. that as I said they are generally necessary to salvation this all grant but all agree not in the manner of their necessity explicate it thus First they are necessary ex praecepto as being appointed and commanded by God the author of them Secondly because this is not enough we say that they are necessary ex naturâ rei even in respect of that nature which God hath put upon them being appointed as means and instruments to transferre and convey that grace without which no salvation and indeed this kind of necessity is the ground of the other for therfore are they commanded to be used because they are ordained to be as means wherby we receiv grace Thirdly add this also that they are necessary as means without which that grace is not ordinarily conferred Thus understand those texts of Scripture which are alleadged for this purpose viz. Except a man be born of water and of the spirit he cannot enter into the Kingdome of God And except yee eat the flesh of the Sonn of man and drink his blood you have no life in you Thus may we understand that phrase of the Catechism generally necessary that is commonly and in ordinary So that if the Spirit who being an Omnipotent Agent is not tyed to any means being a spirituall Agent is not tyed to externall means if he I say do convey grace to any without the use of the Sacraments this is to be accounted extraordinary Hitherto referr the cases of un-avoidable extremity in which doubtless the spirit worketh without these means But generally and in ordinary
The promise is made to you and to your children the same did St. Paul preach to the Gentiles when they were converted And how should they confirm the truth of this to them but by baptising their children Neither by children can we with the Anabaptist understand their youths of discretion only but their Infants also for in Act. 2.39 and Cor. 7.24 the word is generall to comprehend all their issue and of-spring Another Pattern is probably collected out of Mar. 10. the gospell read in the Liturgy at the Administration of Baptism The children there mentioned were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infants such as men do hold in their arms Christ indeed baptised them not but probable it is that he might deliver them to his Disciples to be baptised as some think or rather that they had been baptised already doubtless it was a pious act of the Parents to bring them to Christ and who can much doubt of this but that the Parents having been by Iohns Baptism directed to Christ when they knew him brought children to him to receiv a further blessing from him and thus much for answer to the first and main Argument of the Anabaptists The second Argument of the Anabaptists WIthout Faith say they none ought to be baptised Mat. 28. Mar. 16. Act. 8.36 Which also the English Catechism doth allow But Infants want faith Ergo they ought not to be baptised Let the Minor be granted tho if a man deny it as some do I see not how they can prove it but gratifie them in this the Major is utterly fals for neither do these texts prov it nor the English Catechism Besides there are good reasons against it The texts prov it not indeed they prov the Affirmativ That whosoever beleeveth may be baptised But from thence to draw a negative conclusion is against Reason Thus out of Iohn 3.16 it is manifest that whosoever beleeveth shall be saved but will the Anabaptist thence conclude Infants beleev not ergo they shall not be saved God forbid Reasons are against it First In respect of Infants There needeth none actuall faith in children as a previous disposition to fit them for the grace of Baptism for why In the Baptism of Infants the spirit worketh not as a morall Agent to proffer grace to the will but as a naturall or rather supernaturall Agent to work it in the will to put grace into the heart conferring upon them seminall and initiall grace which doth not presuppose faith but is it self the seed of faith To Parents converted Baptism conveyed as did Circumcision to Abraham a superaddition of further grace to what they had extraordinarily received But to their children Baptism conveyed as did Circumcision to Isaac the first seeds of grace and Regeneration Add this that the faith of the Parent is sufficient to qualifie the child for Baptism yea for the grace of Baptism the child I say in whom as yet corruption of nature being scant active calleth for no act of Personall grace to remove the barr of guilt polluted he is but by the act of another not by consent of his own therfore the faith of the Parent sufficeth to procure for the child the Sacrament and the benefit therof They cavill and say every man must live by his own faith and not by anothers True we say so to only the words of the Prophet are misalleaged and misapplyed the text doth not add that clause not by anothers nor doth it speak simply of the benefit it self gained by faith viz. Justification Salvation Preservation but of the pre-assurance of it But not to strive hereabout we see in Matt. 9.3 the sick man fared the better for the faith of his friends even in the remission of sins Parents are nearer to their Infants and have more interest in them than one friend in another Infants are a part of their Parents so that the promise of grace mentioned in the Covenant betwixt God and the Parent is not ratified to the whole Parent except also it extend to his Infant It is then the faith of the Parent laying hold of the promise which qualifieth his Infant for incorporation into the mysticall body of Christ. And this is a point of good comfort to the parent to consider the goodness of God to him having provided for him that as he hath been a naturall instrument to convey to his child the guilt of sin and seminall corruption so may he also challenging Gods Covenant by faith be made a voluntary instrument to procure pardon of sin and seminall grace a just remedy for the former malady The consideration wherof were it well and advisedly thought upon might cure that supine negligence found in Parents who seldome think of this and consequently shall one day heare the just curses of their condemned children crying woe worth the negligence of our careless Parents who having begotten us for their pleasure therby conveyed to us guilt and corruption but never took care to cure us of this malady yea the consideration of this might provoke them to intend the act of their faith and not only in the Church cursorily of custome to present their children to God but also actually by the prayer of faith challenge Gods promise for the good of their Infants for doubtless even in this as in all other occasions the more intentive mans faith is and earnestly set upon the promise to challenge it the sooner doth it prevail and obtain the desire To return to the Anabaptist since the faith of the Parents sufficeth since the spirit worketh in Baptism as a supernaturall Agent there needeth no actuall faith to be found in children consequently they are deceived who defend that none may be baptised without faith inherent Secondly In respect of Men grown the want of faith doth not barr them from Baptism i. e. the Church may not deny water to them that desire the Sacrament if they profess to repent and beleev tho peradventure their heart be naught See then herein the unreasonable dealing of the Anabaptist who will barr Infants from the water of Baptism for want of Faith when as hath been shewed not so much the actuall Inexistence of these graces as the formall profession of them doth qualifie even Men grown sufficiently for what the Church can do in the administration of Baptism Two things are usually objected against this in the heat of contention which I shall briefly touch for the satisfaction of sober minds and so return to the former doctrin of preparation First say they children are as farr from Profession of faith as from performance consequently to be barred from Baptism To which I answer that Profession is either actuall or virtuall An actuall profession of Repentance and Faith is required of them who by the acts of reason formerly abused have multiplyed their personall transgressions but for Infants a virtuall profession is sufficient and such a profession we find in them in respect of their Propagation They are