proceeding from the Father and the Sonne Creatour and Conserver of all things Redeemer and Sanctâ—fier of the Church one onely true God blessed for ever 59 In brief thus GOD is Jehovah Elohim that is one Divine Essence of Three Persons The Holy and undivided Trinitie in Vnitie CHAP. IV. Wherein are contained Theologicall Aphorismes concerning the Person and Office of CHRIST 1 AS saving as the knowledge of Christ our Saviour is so acceptablâ— ought the explication of the doctrine of Christ be unto us 2 Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true God and true Man 3 Therefore whether a man deny Christs Divinitie or Christs Humanitie it is a matter of like danger 4 He is God by eternall generation of the Father He is Man by assumption of the flesh from his Mother 5 For the Word brought not flesh with him down from heaven but assumed the true Humane nature from the bloud of Marie being purified 6 This Assumption farre exceeds the course of Nature and the reach of mans understanding For it was wrought by the Holy Ghost after a peculiar manner 7 Not after the manner of men but by a wonderfull overshadowing 8 That a Virgin should conceive without the seed of man That a Virgin should be the Mother of a most holy offspring That a Virgin should bring forth God This exceeds the bounds of Nature but not the operation of the Holy Ghost 9 The Word assumed the Humane nature not onely true but also entire that is both perfect and free from all stain of sinne 10 But he assumed it into the Unity of his Person And therefore the Assumption of the Flesh is the very Personall Vnion of the Word and the Flesh 11 One Person did not assume another But the second Person of the Trinitie assumed the Humane nature 12 Therefore in Christ God is not one and Man another But one and the same is God and Man 13 In Christ there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person and another that is two Persons But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing and another that is two Natures 14 For so must we hold a Dualitiâ— of Natures that we deny not the most neare and indissoluble Unitie of Person 15 It is said by the Ancients Thaâ— the Person onely of the Sonne was incarnate 16 In which manner of speaking the name of Person is not opposed to the divine nature of the Sonne but to the Person of the Father and the Holy Ghost 17 For elsewhere it is said and that truly That all the Divinitie was incarnate but yet onely in one of the Persons 18 The Person of the Word and the divine Nature of the Word do not really differ 19 The Divinitie is entire and perfect in each Person 20 Therefore inasmuch as one of the Persons was incarnate all the Divinitie is said truly to be incarnate to wit in that one Person of the Word 21 The Vnion of the divine and humane Nature in Christ is Personall but not of Persons It is an Vnion of Natures but not Naturall 22 It is also an Union inseparable both in respect of time and place 23 For the Flesh which the Word once assumed he shall never put off 24 The Nature which he once united unto himself that doth he never put off 25 The humane Nature assumed doth neither consist by it self nor subsist of it self nor is it without subsistence but having a subsistence in another 26 It hath a subsistence after no slight manner being supported in the Word but by a most plenarie communication of the whole Person of the Word 27 Therefore since the Incarnation neither must the Person of the Word be said to be without the Flesh nor the Flesh without the Person of the Word 28 What God hath joyned together and what is joyned together in God let no man separate or put asunder 29 Neither must we judge it to be a bare and naked Peristasis approximation or neare position of the united Natures but a most intimate and neare Perichoresis Conjunction or Union 30 To note the Vnitie of Person the Ancients say That this Union was made indivisibly inseparably indistractibly 31 To note the Dualitie of Natures they say That this Vnion was made without confusion without conversion without alteration without mutation 32 The Flesh remains finite even in this Vnion Therefore there is not an exequation or coextension of Natures 33 The Flesh is made partaker of an infinite subsistence by the Union Therefore there is no separation of the Natures through distance of places 34 By reason of this Hypostaticall Union it is truly said The Sonne of God is the Sonne of Mary and again The Sonne of Mary is the Sonne of God God is Man and Man is God 35 And these Propositions are fitly called Personall 36 For their foundation consisteth in the Personall Vnion and all their force veritie proprietie and connexion is to be judged by the Personall union of the two Natures 37 Neither can they neither ought they to be referred to Logicall rules seeing that the Incarnation of the Word farre exceeds the understanding of Men and Angels 38 These are not therefore Regular Propositions for they go farre beyond the rules of reason and Logick 39 Neither are they to be called Figurative For the Sonne of God is the Sonne of Man not in a figure but truly and properly 40 Upon the Personall Union follows the Communication of properties 41 For seeing that the Deitie and Attributes of God are the self-same thing and the Humanitie hath its own properties nearly pertaining to its Nature Therefore the Vnion of the Divine and humane Nature in Christ brings with it a certain Communication of Properties 42 For the two Natures do not subsist apart one from the other but they are united into one Person 43 Therefore neither do they apart or alone each what is proper to its own nature but the Person doeth all according to the Properties of each Nature 44 Hence it is that the Properties of one Nature are attributed to the Person in the Concrete 45 The Ancients call this communication of properties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mutuall reciprocation when each makes that its own which is proper to the other 46 The name of the Person is put in the place of the Subject in these Propositions to vindicate the unitie of the Person 47 And words of distinction are added in the Predicate sometimes expressly but they are alwaies implied and to be understood to prove the distinct properties of the Natures 48 These Propositions are Reciprocall that is As well that which is divine is predicated of man as thaâ— which is humane is predicated of God 49 For the Union is equall The humane Nature is as well united unto the divine as the divine Nature unto the humane 50 The Sonne of Man is Creatour of Heaven and Earth The Sonne of God suffered Both these are most true 51 Creation
is not competent to the Humanitie assumed by condition of Nature but yet it is most truly attributed unto the Sonne of Man by reason of the Identitie of Person 52 Suffering in like manner is not competent to the Divinitie by condition of Nature but yet by reason of that intimate and ineffable Vnion of Natures it pertaineth to the Sonne of God no lesse then if the divine Nature it self had suffered 53 For the Word by assuming the humane Nature into the Vnitie of Person appropriated Personally unto himself all the Properties thereof 54 That is expressed thus by Vigilius Lib. 2. contr Eut. God suffered not in the Propertie of Nature but in the Vnitie of Person 55 Again that Personall Vnion was made for the Office of the Mediatour 56 In which one Nature doth not rest idle or else privately worketh and apart the other doing nothing or somewhat else But each Nature worketh by Communication with the other 57 From hence it is that the names of this Office are competent to Christ and are predicated of Christ according to both Natures 58 For the actions of both Natures do concurre to one common effect or perfection and the action is of both God and Man 59 The Ancients call it a Coenopoeia or a making common and a Periphrasis or Circumloquution 60 Thirdly in the Office of Mediatour the humane Nature doeth not onely the actions of the Humanitie but because it is enriched with divine energies by reason of the most pure Union unto the Word Therefore it both is and also is called the organ or instrument of the Deitie not separated or divided but Personally united in which with which and by which the Word worketh in the Office of the Mediatour Damasc 3. Orthod fid cap. 17. 61 The Divine Nature in Christ inasmuch as it is most perfect was nothing enriched in this union but there was a great addition made unto the Humane Nature inasmuch as besides above and beyond its own Essentiall Properties it hath received Divine excellencies in and from this Hypostaticall union which excellencies it retaineth for ever 62 The Ancients call it Superexalta tion glorification participation of divine dignitie participation of divine power melioration riches ascent 63 That this collation of excellencies upon Christ was according to the Humane Nature the Scripture doth evidently witnesse and all the godly of old with great consent approve 64 When as therefore such things are said to be conferred by the Father upon the Sonne in time vvee must understand that they are conferred according to the Humane Nature 65 That so the relation may be between the Father giving and the Sonne receiving in time not in respect of the Divine Nature according to vvhich he is Essentially one with the Father and doeth likewise the same things that the Father doeth Joh. 5.19 but in respect of the Humane Nature which is capable and hath need of these things 66 Now there are conferred immense and infinite gifts indeed to wit All power divine glory all the treasures of wisdome a quickning efficacie power to execute judgement present rule in heaven and earth 67 Neither yet must we here once think of or imagine a naturall effusion of divine properties But as the Union is Personall so likewise is the Communication Personall 68 The Divinitie of the Word suffered no falling off of its ovvn properties neither are those properties made proper to the flesh by this communication 69 But the Divine Nature of the Sonne retaining its own properties within the most neare complexure of the Person and notwithstanding assuming the Humane Nature unto the communion and Vnitie of the Person assumeth also the same Nature unto the communication of the divine properties that is In and with the Humane Nature and by it as by an Hypostaticall organ or instrument exerteth or sheweth forth its properties 70 Therefore the foundation of that Communication consisteth properly in the Assumption 71 For the Humane Nature did not assume the Divine But the Word is the Person assuming and in it and by it is the Humane Nature assumed 72 The union of the Natures is equall but so that in this union the Word is truly said to assume and the Flesh to be assumed 73 And therefore although the union of the Natures be equall yet the condition of the Natures united is unequall 74 That the Flesh is glorified by the Majestie of the Deitie assuming that I know and confesse But That the Deitie suffered any injurie by the Flesh assumed that I deny August cont Fel. c. 11. 75 To conclude That communication was made in the very first moment of the Incarnation for as much as it is an Essentiall consequent of the union 76 Yet the state of his Exinanition or emptying of himself interceded for us and for our salvation 77 For Christ our Mediatour that he might suffer and die for us in the dayes of his flesh shewed not forth the full light of the glorie and Majestie communicated unto him according to his Humane Nature 78 I say He did not shew it forth and yet I do not say that he was altogether without it He emptied himself not by laying aside his glorie and power altogether but by withdrawing the use of his splendour and glorie 79 To this State of his Exinanition or emptying of himself pertain his Conception his being born in the wombe his Nativitie his Increase in Age and Wisdome his Obedience in the form of a servant even unto the death of the crosse and after that his Buriall 80 After the Exinanition followed Christs glorious Exaltation to which pertain his Descent into Hell his Resurrection from the Dead his Ascending into Heaven and his Sitting at the right hand of God 81 All which pertain to the Office of Mediatour for which that wonderfull Vnion was made of the Divine and Humane Nature and which also Christ fulfilleth according to both Natures 82 The diversitie or dualitie oâ— Natures in Christ and the Unitie oâ— Person was available unto this Thaâ— what was needfull for the redemption of man if the Humane Nature could not the Divine might effect and whaâ— was not beseeming the Divine Naturâ— in any wise that the Humane Nature might do or suffer 83 And so he was not to be one and another but one and the same both perfect God and perfect Man that by the Humane Nature he might pay whaâ— was due and by the Divine Nature effect what was expedient Anselm 2. Cur Deus Homo cap. 18. 84 Bare Man could not satisfie and God owed nothing Therefore God was made Man that he which owed nothing for himself might make satisfaction for us 85 This Office of a Mediatour Christ so executeth that he is unto us both a Prophet a Priest and a King 86 The Propheticall office consisteth in the Revelation of the Gospel and in the institution and conservation of the Ministerie 87 The parts of his Priestly office â—re Satisfaction and Intercession 88 The Kingdome
is the propertie of those that will not be contented with the means that God hath instituted and ordained 33 True Faith is not dead Jam. 2 17. For the Spirit of God worketh it in our hearts by the lively Word of God 34 Yea rather it is Operative and Working Galat. 5.6 35 That Energie or working of Faith is Twofold One by which it relieth on Christ the Mediatour declared in the word of the Gospel and apprehendeth and layeth hold on his benefits and Another by which it worketh through Love 36 When as we say then that Faith doth justifie and Faith alone we are to expound these two propositions 37 Faith doth justifie not in respect of the excellencie or dignitie thereof nor in respect of the latter Energie or working but because it apprehendeth and sayeth hold on Christ the Mediatour 38 Therefore there is no reall difference between these Whether we say that Faith doth justifie as some say â—nstrumentally or as others Forâ—ally 39 In the former acception it iâ— taken for the Gift of God kindled 〈◊〉 the heart by the Gospel or the faithfulâ— heart and so it is an Instrument by which Christ is apprehended 40 In the latter acception it is taken for the very Apprehension of Christ by Faith and so it is the Formall cause that is the reason and manner of oâ—â— Justification 41 Neither is there any reall difference whether we say as some do thaâ— Faith doth justifie Formally or anothers that it is Christ or as others thaâ— it is Christs merit 42 For it is all one as if you shoulâ— say Faith which apprehendeth Christ doth justifie or Christ being aâ—â—â—hended by true Faith is our justificatâ—on or The merit of Christ through Faith is imputed unto us to justificatâ—on 43 For the proper Object of savinâ— Faith is Christ with his merit and â—gain Christ doth nothing profit us 〈◊〉 lesse through Faith his righteousnessâ— be imputed unto us 44 To speak properly then Thâ— Formall cause of our Justification 〈◊〉 Christs righteousnesse that is his actiâ—â— and passive obedience apprehended of â—s by Faith and by God imputed unto â—s 45 God in his Judgement doth exact of us an account of all his gifts bestowed upon us that is of that perfection integritie in which we were created after his Image 46 But he found not in us that integritie wisdome and righteousnesse wherein we were created but in stead thereof sinne and iniquitie for which by the Law which is the rule of justice we are accused and condemned 47 But here the free Mercy of God steps in unto judgement and exhibiteth unto us Christ our Mediatour and Redeemer He taketh from us that which is ours that is sinne and iniquity and bestoweth upon us that which is his that is his obedience which he performed unto the Law 48 From this foundation God who is both Mercifull and Just by a most excellent temper of his mercie and justice imputeth not unto us our sins but imputeth unto us Christs righteousnesse through Faith which resteth and relieth upon Christ as the onely Propitiatorie 49 This Imputation of Christs righteousnesse unto us through Faith is as true and reall as it is true that Christ took upon him our iniquities Isaâ— 53.5 50 Remission of sinnes is grounded on Christs righteousnesse For God doth not remit sinnes out of errour or ignorance levitie or negligence but for Christ apprehended by Faith 51 And thus the Justice and Mercie of God shew themselves in our Justification His Justice shineth in that most perfect satisfaction which Christ made for our sinnes His Mercie appeareth in his acceptation of Christs satisfaction and the applying of it unto us through Faith 52 Again the Imputation of Christs righteousnesse is made in that our sinnes are remitted for the guilt of the person cannot consist with the imputation of Christs righteousnesse 53 Therefore as Originall sinne is not onely a want or privation of Originall righteousnesse but also an evil Concupiscence So likewise our Justification before God consisteth in the Remission of sinnes and the Imputation of Christs righteousnesse 54 With this Remission of sinnes â—â—putatâ—on of Christs righteousnesse â—egeneration and Adoption there is â—lwayes joyned Renovation by an inseparable union For Christ doth not onely bestow upon us his righteousnes â—ut his Spirit also which reneweth our nature 55 But yet our Justification before God doth not consist in both these joyned together 56 But Renovation is a Consequent of Justification and because through the imbecillitie and weaknesse of our nature it is never full and perfect therefore we cannot attribute unto it the glory of righteousnesse as if it were able to subsist before Gods judgement 57 And this is it which we labour to shew when we say that we are justified by Faith alone 58 Where the word Alone doth not determinate Faith the Subject as if justifying faith were at any time alone and separate from Charitie and other Christian vertues 59 For True Faith is a lively Faith and not a dead Faith It vvorketh by Love and is not without works 60 But that Exclusive particle or word Alone doth determinate â—he Predicate because the Righteousnesse of Christ alone the power of apprehending whereof belongs to Faith alone and not to works is imputed unto us oâ— Justification 61 We do not deny then that the Holy Spirit doth kindle new motions in the regenerate and that those thâ—â— are justified do walk in good works 62 Nay rather we say plainly Where there are not those new motions stirred up by the Holy Spirit neither is that true Faith as yet kindled We say plainly that Good works must follow iâ— those that are justified 63 But this it is which we deny That either these new motions are habituall righteousnesse of force before God or that these good works are actuall righteousnesse on which we may rely before Gods judgement 64 But indeed all the certitude of our confidence is in the precious bloud of Christ August In Meditat. 65 For wo unto men even of the best and most laudable life if God setting aside his mercie proceed to their examination in his justice 66 We therefore urge Exclusive particles in matter of merit in application and in form of justification 67 For fear lest that works should seem to be set up either as the merit or means or form of our Justification before God 68 But it is the grace of God onely which through Christ alone by Faith alone apprehended doth justifie us 69 The end of this saving Faith is the salvation of our souls and life everlasting 1. Pet. 1.9 70 For by Faith we have not onely accesse unto grace but we also stand in grace Rom. 5.2 And we are kept by the power of God through Faith unto salvation 1. Pet. 1.5 71 But yet notwithstanding Faith can be no more separate from Love and Charitie then the Rayes from the Sun and the Heat from the Fire farre be it from us to say that Faith is
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
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