have an eye unto it as it is a Sacrament and means sanctified by the vvord of God vvith vvhich and by vvhich all the most sacred and Holy Trinitie doth work in those that are Baptized unto their salvation 33 The Form of Baptisme is to Baptize a man with water That is to sprinkle the water upon him or to dip him in the water In the name of the Father and of the Sonne and of the Holy Ghost 34 And forasmuch as it is the Form which gives being unto a thing Therefore if this Form of Baptisme be changed it shall be no longer a Sacrament 35 Whether the party Baptized be sprinkled or dipped Thrice or but Once it matters not to the integritie and perfection of Baptisme The usuall rites and custome of the Church in these indifferent things is to be observed 36 By the Three sprinklings or clippings the Trinitie of Persons is signified and by One onely the Unitie of the Divinitie or Godhead 37 Those words In the name or On the name of the Father and of the Sonne and of the Holy Ghost have a great Emphasis which is accurately and frequently to be expounded to the godly and devout auditorie or congregation 38 For the Minister professeth that what he doth in this part he doth not in his own name but in the name of God and at his command 39 For he declareth that the true God which is One in Essence and Three in Persons is called upon over him that is Baptized 40 Moreover those words do evidently witnesse that every Person of the most sacred and Holy Trinitie is present at Baptisme by the presence and efficacie of grace to wit The Father for the merit of his Sonne doth receive him that is Baptized into grace and doth seal him by his Holy Spirit unto salvation 41 Whereupon those that are Baptized are called the Sonnes of God Christians and Spirituall men in respect of the Father of the Sonne and of the Holy Ghost 42 Whereunto belongeth the Collation or comparing of Creation and Re-creation Formation and Reformation For As the Father by the Sonne through the Holy Ghost created the first man So is it at the Sacrament of Regeneration where all the most Holy and blessed Trinitie doth work in like manner 43 Last of all By those words he that is Baptized in the name of God is bound to acknowledge him and to call upon him as the true God and serve him all the dayes of his life 44 For you must be baptized as vve have received and beleeve as we are Baptized and glorifie the Father the Sonne and the Holy Ghost as vve have beleeved Basil Epist 78. 45 From this Fountain flow forth all the praises which are extant in the vvritings of the Apostles concerning the saving fruit of this mysterie 46 As for example That it is The washing of Regeneration and renewing of the Holy Ghost Tit. 3.4 By vvhich the Church may be cleansed Ephes 5.26 Sinnes may be washed avvay Act. 22.16 Christ may be put on Gal. 3.27 And in a vvord salvation may be obtained 1. Pet. 3.21 47 By way of Comparison it will not be amisse to consider the Baptisme of Christ by which Our Baptisme is consecrated For vvhat was done there in visible signes vve must not doubt but that the same is done at our Baptisme after an invisible manner 48 The Father for Christ his sake receiveth us to be his Sonnes The Sonne by his bloud washeth us The Holy Ghost regenerateth and renevveth us and prepareth himself a dvvelling-place in us and openeth the gate of Paradise unto us 49 We sticking close to the literall sense of the words as we must alvvaies do in articles of faith do firmly beleeve that Baptisme is an effectuall means by which man is regenerated and renewed unto eternall life 50 VVhich end comprehends in it Adoption Remission of sinne Ingraffing into Christ Sanctification and the Inheritance of eternall life 51 But we deny that Baptisme doth either imprint an indelible character or conferre grace ex opere operato upon the vvork done or outward act of administration or that it doth take away and altogether blot out both sin and the punishment thereof For concerning this matter the Scripture is silent 52 Furthermore seeing that in Baptisme God doth make a Covenant of grace with man certainly the efficacie thereof endureth throughout a mans whole life 53 For the Covenant of God is not made of no effect by reason of our unbelief Rom. 3.3 54 Therefore though we should for our parts go never so farre astray from this covenant yet by true and serious conversion vve may return and be received again into it 55 Unto vvhom this Sacrament appertaineth and belongeth vve learn even from Gods ovvn institution by vvhich it is commanded that all nations should be baptized 56 Yet the order and manner vvhich Christ there hath prescribed is to be observed that is That they which are of age to heare the Gospel should first be taught and then baptized 57 Seeing then all are either infants or of yeares vve must ansvver distinctly concerning both 58 Those Infants are to be baptized vvho are either born of Christian Parents it matters not vvhether one or both the parents be Christians or else are to be brought up under them 59 Therefore Bastards and children that are found vvhose parents are not knovvn are not excluded from the benefit of Baptisme although it be doubted of by some nor yet those vvho at their birth have some externall defect c. 60 But those which are not yet born are excluded For a man cannot be born again unlesse he be first born And so are also the children of Infidels and unbeleevers to be excluded as long as they are under their tuition 61 Those of yeares are to be baptized who being instructed concerning Christ do professe the Christian religion 62 Neither here are vvomen excluded as it is confirmed by the practice of the Apostles beside other arguments Acts 8.12 and 16.15 63 For the confirming of this our opinion concerning the baptizing of infants out of Scripture serve many things and it vvill be usefull for us to consider these following Hypotheses or suppositions 64 First Infants are conceived and born in sinne And therefore they are by nature the children of wrath 65 Secondly God would have little children to be brought unto him For it is not the will of him that one of the little ones should perish 66 Thirdly There is no dealing with them by the preaching of the Word Therefore there remains onely to them that means to vvit Baptisme vvhich succeeded in the place of Circumcision 67 Beware of saying That Baptisme is not profitable unto infants forasmuch as yet they neither do not can beleeve 68 Because in Baptisme and by Baptisme the Holy Spirit doth so work in Infants that it is no lesse then Circumcision A seal unto them of the righteousnesse of Faith Rom. 4.11 69 For although we cannot
understand after what manner the Holy Ghost worketh yet we must not therefore deny the working of the Holy Ghost 70 If a question be moved concerning Infants departing without Baptisme we must proceed distinctly 71 Those which are without the Church are left to the judgement of God 72 But those which being born of Christian parents by reason of some case of urgent necessitie could not be baptized or those which die in their mothers wombe those I say by the prayers of their parents and the Church may be commended unto God but are not excluded from the fellowship of the kingdome of heaven 73 It remains now that vve speak something concerning certain Circumstances vvhich are wont to be observed at the administration of Baptisme 74 Impious and superstitious ceremonies are to be rejected 75 But what rites and ceremonies are of their own nature indifferent and of a middle rank and not repugnant to the Analogie of faith but rather commended by the authoritie of the Apostles and the Primitive Church and further do make the action use and efficacie yea the necessitie and dignitie of Baptisme more conspicuous to the eyes of the ruder sort such as those are not Simply and to the scandal of the Church to be rejected 76 Exorcisme is to be expounded after this manner That it is a testimony that infants are by nature under spirituall captivitie in the kingdome of the Devil That by the vertue and efficacie of Baptisme they are translated from the kingdome of Satan unto the kingdome of Christ That the end of the Ecclesiasticall ministerie consisteth not onely in the application of Christs benefits but also in a continuall vvarring and fighting against Satan 77 But the Church hath liberty to propose and expound the doctrine concerning originall sinne the povver and kingdome of Satan and the efficacie of Baptisme in other vvords more agreeable unto Scripture Chemâ—it part 3. loc Theolog. pag. 178. 78 It is a most ancient custome aâ— the Baptisme of infants to have Sureties vvhich we call Godfathers and Godmothers Whose office it is First to pray for them that God would receive them into grace by Baptisme Secondly by their ansvvering to repeat that vvhich Christ as the mouth of the infants hath witnessed for them Thirdly to instruct them in the principles of religion if their parents be dead 79 Imposition of names is rightly used in Baptisme not onely because it was formerly used in Circumcision but especially because it puts us in mind that in Baptisme our names are written in the book of life Luke 10.20 Revel 20.15 and that our names are enrolled in the Catalogue of Christian souldiers from thenceforth alwayes to fight under the banner of Christ 80 Concerning other ceremonies and circumstances more shall be said in another place One thing onely we adde That it vvere to be wished that at a full congregation in the Church at Morning prayer children vvere baptized that so the administration of this most sacred mysterie might be performed vvith more attention and devotion 81 Neither yet do we say that rashly and unadvisedly any man out of his own private fansie may depart from the custome of the Church wherein he liveth nor do we prescribe Laws for cases of necessitie 82 From all that hitherto hath been said we gather That Baptisme is the first Sacrament of the New Testament in which a living man it dipped into water or sprinkled with water In the name of the Father and of the Sonne and of the Holy Ghost that being regenerated and renewed he may be made an heir of everlasting life 83 God who by Baptisme hath received us into the covenant of grace keep and preserve us in the same even unto the end Amen CHAP. XVIII ¶ Wherein are contained Theologicall Aphorismes concerning the Lords Supper 1_THe latter Sacrament of the New Testament is The Lords Supper so called from the Authour and time of the institution thereof 1. Cor. 11.20 21 c. 2 It is also called The Lords Table to distinguish it from profane eating and drinking 1. Cor. 10.20 21 c. And again The communion of the body and bloud of Christ 1. Cor. 10.16 because therein consisteth the essence of this Sacrament And again The Testament of Christ Luke 22.20 1. Cor. 11.25 because therein do appear all the requisites of a Testament And again The breaking of bread Acts 2.42 and 20.7 because by it the bread in the Eucharist was prepared of old to be distributed 3 It was called by the ancients the Eucharist or Giving of thanks 1. Cor. 11.24 Because solemn thanks were to be given to Christ at the celebration of this Sacrament Again It was called a Synaxis or coming together 1. Cor. 11.20 Because this Holy Supper was vvont to be celebrated in a full congregation in the Church and vvas a signe and pledge of their mutuall conjunction in Christ Again It was called an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a feast in Love and Charitie by reason of Holy feasting instituted and made of gifts conferred in common Again It was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Liturgie Because it is no small part of publick and common service 4 The name of Missa which is taken for the Masse had its beginning from the form of dismissing the people used by the ancients when they said unto the Catechumeni to the possessed of evil Spirits and to the Excommunicate Ite Missa est Beat. Rhenan super 4. libr. Tertull. adv Marc. 5 The Types of this Sacrament in the Old Testament are sundrie and divers but the best are these The Paschall Lambe Exod. 12.27 c. 1. Cor. 5.7 and Manna Exod. 16.15 John 6.49 The corn of heaven Psalm 78.24 Angels food vers 25. 6 The Authour of this Sacrament who did both institute and commend it unto his Church is Christ Matth. 26.26 Luke 22.19 1. Cor. 11.23 7 Who seeing that he is true God and One with the Father and the Holy Ghost Omnipotent True All-wise our Mediatour and Saviour Therefore if we desire truly to be his Disciples we must without any tergiversation backsliding or unwillingnesse beleeve his words and rest on them John 8.31 8 And the Sonne it is who still to this day doth exhibite unto us his Body and Bloud at the distribution of the bread and wine in the Eucharist to be eaten and drunk by us 9 Beleeve ye all therefore that even now the Supper at vvhich Christ sat down is here celebrated For there is no difference betwixt this and that They have both one Authour Do not think it is the Priest or Minister but Christ himself that stretcheth forth his hand unto thee Chrysost Hom. 51. in Cap. 24. Matth. 10 Yet he doth not administer this Supper now immediately by himself as he did at the first Institution But it hath pleased him to use the Ministers of the Church to this purpose because they are The Stewards of the Mysteries of God 1. Cor. 4.1 11 The Eucharist consists of
an heavenly thing present and Sacramentally united unto the Element 52 For it is a signe that signifieth or signeth the invisibilitie of the thing signified or signed but presupposeth not the absence thereof 53 A Signe is a Thing beside the Species which it representeth to our senses and of it self causeth us to call to mind somewhat else August 2. de doctr Christ cap. 1. 54 Therefore they that from hence That it is a Signe do gather that one essentiall part is absent do it certainly for lack of wit and want of learning 55 We dissent and depart likevvise from those also who attribute too much unto the Sacraments in that they affirm and averre that they conferre grace ex opere operato even upon the outward act and administration thereof 56 Which their Position or Opinion they expound thus That there is not required any good motion in the Receiver but that the Sacraments have a supernaturall vertue in themselves by which they are the cause of Grace as fire is the cause of Heat 57 But as the Word profits not not being mixed with Faith Hebr. 4.2 So neither do the Sacraments which are the Visible Word 58 Neither doth it profit any thing to have a benefit offered unles there be one to receive it The Word and the Sacraments are Gods Hands by which he offereth unto us But it is the Hand of Faith which must receive what is offered 59 Well saith Hugo 5. de Sacrament pag. 9. cap. 2. The spirituall Gifts of grace are as it were certain Invisible Antidots In the Visible Sacraments they are as it were in certain Vessels offered unto man Now As that which is in the Vessel is not of the Vessel but is drawn with it So Grace is not from the Sacraments or of the Sacraments but is derived from an eternall fountain and is sucked from thence by the Soul in the Sacraments 60 And seeing that the Sacraments in generall have assigned unto them this end from hence it may be gathered That we are to attribute the same unto the Sacraments of the Old Testament 61 For unto Circumcision was added that promise of being received into the Covenant of Grace which is Emphatically set down in those words I will be a God unto thee and to thy seed after thee Gen. 17.7 Which words are to be expounded out of Levit. 26.12 Jer. 31.1 Mat. 22.32 And it will appeare that in them is contained a promise of Gods grace his speciall inhabitation or indwelling and eternall life 62 Therefore we dissent depart from those who dispute that the Sacraments of the old Testament were not Instrumentall causes of Grace as if they had not some vertue frō the passion of Christ c. 63 The lesse-Principall end of the Sacraments is To be Signes and Seals of Gods love towards us instituted and ordained for the confirming and strengthening of our Faith 64 For the Apostle calleth Circumcision A seal of the righteousnes of faith Rom. 4.11 And the proper use of a Seal is as we know to testifie confirm and seal that thing unto which it is annexed 65 Whereupon the Godly of former ages in time of danger did fetch solid comfort and consolation one of Circumcision 1 Sam. 14.6 and 17.16 36. 66 Moreover what is said of the end of Circumcision that also is rightly referred to the other Sacraments For all the Sacraments agree in their Efficient and Finall Genericall cause 67 From hence it is that Baptisme is said to be A Good Consciences going unto God for counsel The word by which it is expressed is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagints in the Old Testament do use when there is signified asking counsel at the mouth of God Oecumenius by this word understands an Earnest or Pledge 68 The meaning then is That Baptisme doth testifie unto our consciences confirm the grace of God And here observe that the foundation of this obsignation or sealing consists in the resurrection of Christ For as it is Rom. 4 25. He was raised again for our justification upon which follows peace of conscience or peace with God Rom. 5.1 69 Hither do we referre that place 1. John 5.8 There are three tha◠bear witnesse in earth the Spirit and the Water and the Bloud The Paraphrase of which place according to the scope of the Text and the Analogie of Faith is this That the Holy Spirit in the ministerie of the Gospel which is The ministration of the Spirit 2. Cor. 3.8 and the Water in Baptisme which is The washing of water by the Word Ephes 5.26 and the Bloud which in the Lords supper is offered unto us to drink 1 Cor. 11.15 do testifie and bear witnesse concerning the Fatherly goodnesse and love of God towards us 70 Hereupon Tertullian Libr. de poenitent calleth Baptisme the Obsignation or Sealing of Faith and Augustine de Catech. rud cap. 26. calleth the Sacraments Seals 17 We dissent then and depart from those who deny that the Sacraments are Seals sealing unto us the promise of Grace 72 Secondarie and Lesse-principall ends of the Sacraments we may reckon up many as That they are the very Nerves and Sinews of publick societie concord and agreement That they are the Badges and cognizances by which the Church is distinguished from other assemblies That in them we are tyed and bound unto God to Faith and to Obedience That they are the Types and resemblances of vertues but especially Love c. 73 The Schoolmen dispute That in or by some Sacraments there is a Character imprinted 74 Which they describe after this manner That it is a spirituall stamp imprinted by God alone in the soul of man at the receiving of the Initerable Sacrament that is the Sacrament of Baptisme which is not to be reiterated or repeated remaining Indelible ordinarily 76 About the Quidditie Subject and End of this Character we might reckon up their wonderfull strange and miserable jarres and contentions 77 But we conclude with Biel 4. Sentent That neither necessarie reason doth demonstrate nor evident authoritie prove that we are to hold any such Character 78 For all the authorities brought out of Dionysius Augustine Damascen and Lombard are expounded truly and more pertinently unto the minds of their authours of the Sacrament or Sacramentall form of Baptisme then of any Character imprinted really in the Soul This saith Biel. 79 Therefore that Character of theirs is Indelible indeed because it is not written at all 80 And thus much concerning the Sacraments in generall Out of that which hath been said we gather their definition after this manner The Sacraments are sacred and solemn actions instituted by God in which God by the ministerie of man mediating doth dispense a certain thing instituted by his peculiar word to offer apply and seal unto those that beleeve the proper promise of the Gospel 82 Of which that we may worthily partake and to our salvation God grant unto us who is the onely Authour
of them blessed for ever Amen CHAP. XVII Wherein are contained Theologicall Aphorismes concerning the Sacrament of Baptisme 1 BAptisme is the Porch or first Gate of Grace the Entrie into the Church the Key of the Kingdome of heaven and â—he Investiture of Christianisme or â—â—e putting on the robe or liverie of â—hristianitie 2 And therefore being the first Saâ—rament of the New Testament it is â—or that cause called the Sacrament of â—â—itiation 3 Baptisme generally taken signifiâ—th any washing dipping or dying whether it be done by immersion affusion or aspersion 4 It is taken Metaphorically in Scriâ—ture for the Crosse and calamities Matth. 20.23 for the visible and large effusion of the gifts of the Holy Ghost Acts 1.5 for the miraculous passing of the Israelites through the sea 1. Cor. 10.2 5 It is taken Synecdochically for the doctrine and indeed the whole ministerie of John the Proto-Baptist that is which first baptized Matth. 3.11 6 Specially and by way of Excellencie yea and by the common use of the Church it is taken for that solemn mysterie of Initiation to wit the first Sacrament of the New Testament 7 Which in respect of one of the Essentiall parts thereof is called Water John 3.5 In respect of its Essence Tâ—â— washing of water by the Word Ephâ—â— 5.26 In respect of the Effect thereof The washing of regeneration and renewing of the Holy Ghost Tit. 3.5 In respect of the Type thereof which went before Circumcision made without hands Coloss 2.11 8 The Prime Authour of Baptisme and therefore the Proper and Principall Cause is God 9 For God by his prophets in the Old Testament did preach by Types and Prophesies concerning this saving Lâ—ver â—r washing of Baptisme 10 The Types are Noahs ark in the â—loud 1. Pet. 3.20 Circumcision Coloss 2.11 The passing of the Israelites through the red sea 1. Cor. 10.2 Waters mixed with the bloud of the bird that was killed which cleansed the leprosie Levit. 14.6 7. The water of Expiation or Separation whereinto vvere drewed the ashes of the red heifer Numb 19.17 c. Divers washings ablutions and aspersions used by the Jews Heb. 9.10 The water of Jordan by which Naaman was cured of his leprosie 2. Kings 5.14 11 The Prophesies consist partly in proper words and partly in words Alâ—egoricall The Lord sitteth upon the floud Psal 29.10 There is a river the streams whereof shall make glad the citie of God Psal 46.5 The Gentiles shall bring thy sonnes in their arms Isai 49.22 I will sprinkle clean water upon you and you shall be clean from all your filthinesse Ezech. 36.25 It shall come to passe that every thing that liveth which moveth whithersoever the rivers shall come shall live Ezech. 47.9 In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sinne and for uncleannesse Zechar. 13.1 A fountain shall come forth of the house of the Lord and shall water the valley of Shittim Joel 3.18 12 The same God it is which senâ— John to baptize or to baptize with water John 1.33 From whence it is said That his Baptisme is from heaven Matth. 21.25 and the Pharisees refusing to be baptized of him are said to have rejected the counsel of God Luke 7.30 13 This Divine Institution of Baptisme Christ after his death and resurrection did as it were renew by a solemn promulgation and command to continue the same throughout the whole world 14 Therefore the Baptisme of John was the same Sacrament with the Baptisme of Christ that is which Christ administred by his Apostles and doth at this day administer by the Ministers of the Church It had also the same efficacie neither was it necessarie that after the Baptisme of John the Baptisme of Christ should be received 15 The same Causes and the same â—â—fects do argue that the Sacrament of â—aptisme both Johns and Christs was â—he same 16 Yet notwithstanding vve do not â—eny but that with the Baptisme of the â—postles there was joyned also the visiâ—â—e effusion of the miraculous gifts of â—â—e Holy Ghost which was wanting â—o Johns Baptisme 17 Now God administers this Saâ—rament not Immediately but by the Ministers of the Church unto whom his doth Ordinarily belong as unto â—he Stewards of the mysteries of God â— Cor. 4.1 18 Again Forasmuch as they are â—â—e Ministers of anothers good their â—ites do not take away the essence and â—enefit of Baptisme 19 And therefore even Hereticks â—â—emselves if they do observe the Subâ—â—antialls of Baptisme they do admiâ—ister true Baptisme 20 Which also we determine in that â—â—use when the Minister of the Church â—rivately and secretly doth favour and â—â—erish an heresie contrarie to the truth â—f Baptisme and the doctrine of the â—hurch 21 But those which are baptize by Hereticks without the invocation oâ— the Holy Trinitie and afterwards comâ— unto us we pronounce that such arâ— to be Baptized but we do not say Rebaptized For it is not to be beleeveâ— that they were ever baptized whosoever were not baptized In the name of the Father and of the Sonne and of the Holy Ghost 22 The externall Element of Baptisme is water water naturall and elementarie 23 Whosoever therefore do eitheâ— substitute and use in stead of water anâ— other liquour or any other externall Element or else are of opinion that they may be substituted used in the steaâ— thereof They depart from Gods institution 24 But yet Baptisme is not simpliâ—â— water but the washing of water by thâ— Word Ephes 5.16 25 Therefore neither Water without the Word nor the Word without the Water hath the nature force and vertue of Baptisme 26 That Word is the word both of Command and of Promise 27 For the Apostles are commanded to go and teach all nations Baptizing them in the name of the Father and of the Sonne and of the Holy Ghost Matth. 28.19 And there is a promise added That he that beleeveth and is Baptized shall be saved Mark 16.16 28 Therefore according to this word all the Holy Trinitie The Father the Sonne and the Holy Ghost are present at Baptisme as at the Baptisme of Christ who is the Head of the Church Ephes 1.22 29 The Father for his Sonne our Mediatours sake doth receive him that is Baptized into grace The Sonne by his own bloud doth cleanse him from all his sinnes The Holy Ghost doth regenerate and renew him unto eternall life 30 And if all the most sacred and Holy Trinitie be present then also Christ God and Man is certainly present and by his bloud washeth him that is Baptized from all the filthinesse of his sinnes 31 From whence it is that the Antients say and Luther repeats it That Baptisme is red with the bloud of Christ August tract 11. in Joan. Beda in Psalm 80. 32 We must not therefore look upon the water of Baptisme according to the naturall properties and use that it hath in common life But we are to