(t *■*■ -f-' s * a m * Li ^ g 2 o «£S & 3 Q. ^> 8 o HES £ £ fc o •3 -1 1 •+■* & <$ * i *** ~o o O "2 % £ **> 4 s< 1 5 <- y. M- C^ PErlegi librumhuncjui titulusejt (ATreatife of the Sacraments) nee in eo quicquam reperii quo minis cum militate public 'a Imprimatur 5 modo intra {ex menfes proxime \fequentes typis rfiandetur. Sa. Baker. Ex.ardib. Fuibam.in FeftoS.jW^i & Obfertantix Htimillimc Dedkavi T. B, Ad Amicum & Symmiftam fuum chznffimwo^Tbo.Bedford^.Thtol. Bacch. & divini vcrbi apud Pli- mouthienfes Concionato- rem Orthodoxum. Dymfenfaveterifaera-ptndis ad GftiaPlimmi, Deque Sacrament; s qut mage fam dotes Dogm*!a y nH mitymtuadijp iculjfe popeUo> Et t:bl tonT:ftui conalidffe grates. Scilkttkkcdcm furor, bac infania vu'rgi* Affc&u, minimevi ration^ rn. Cumqufibi vitulumfem ! nftituere coiendum Effltftim id Aim 4eperiijfe fuum. Tu tamen, at dwr,> detorfa bipennibm ilex Crefcit, d exipfo vu'nere dat opes : Matte tui virtute\&co:nra audentiot ito 9 EUcitamque t»U vim tibifumt main. Intumeant fMStu6 y fym.iCque ad lutora volvant, Et replcant rauc? murmur e qmeque fu$ : Tu per ten At v':am % qAte Cynofura votabil, Necmetuastumidi vimque minafque mark*- Scilicet in cce* fedtm,tompe(cere flu&us Ef rabiem Oopuh qui bene novit, habet. Adde.S icrtmentu quos tupius addtihomes, in nomen rccidtnt tandem diquando tuum* Aaron Wilfon Arch. Exon. & Vic.de Plymouth. 8g33S28S285E E&wmm TO THE - COVRTEO V S Ghriftian Reader whofo- cver, whether of the Clqrgy, or of the Laity. More, cfpeciallj,. To my loving and belo- ved Auditors of the Town of PlymmoHth) Grace, Mercy, and Peacj. Have now at length fent abroad into the world , what I in- tended many diys ago, but could not compafs till this prelcnttimc M any thc moft )•( of Ihe-Spiftle . the Publication ofit:alIedging that tho the fame things are already publiftied : yet to fee them laid together, (as here they bee) and brought into a frame^and uniform difcourfc, would quit the coft r and be worth acceptance. • A willing mind is fcon per- fwaded : to fay thetruth,I was eafily induced to fend it forth mto the World . In general! : for the publiqurbenefit of the Church of God' j as concei- ving the Argument to bee no lefs needfull, than ufefull to advance that refpecft and ho- nour which is due to this fi- cred Ordinance. In fpeciall: topleadmy Caufe, to give ia* tisfaiiion to fome of my Hea- rers: whofcEy perhaps, may now refolv them,, in that wherin their Ear, hath hither- to (tho unjuilly ) detain'd shem doubtful!,. I blame not t* the Reader. not any, who doth notpre- fcntly rccciv what is fuggefted by thcNcw-comqPreacher : I commend the inquifaiv Berc- ans,who will«amin theDo- cirin ofS./W/himfelf,before thy will adhere unto it : On- ly I would pray theHearer,I would intreat the Reader, not thcrforc to negle& the truth of iGod , .nor lefs regard the Do&rin of our Church, be- caufe theperibn that now prc- fents it to the publiquc view,is not of greater place , of bet- ter parts, of more ability, E- ven Goats hair was ufefull, and Badgers skins accepted towards the crcfting of the ' Lords Tabernacie. Awdthis poor T'reatife of mine, may through Gods blcfTing,bcc profitablc(I hope)to fome,aftd S io lbmc good in the Church i of God. Howfoevcr : I have | done what I could : The A reft # The EpfU tothepaffion ofChrift. Cap. 5. *A Corollary : If either of the. jarts be wanting* there is no Sacrament. Hence an Ar- gument againfi Tranfub- fiantnttion* Hence Argu- ments to prcve that thofe five, 1c. Matrimony, Ordi- nation, Absolution ', Confir- mation y and IJnZl'ion , are not legitimate Sacraments. 7 be fight ufc of theft Cere- monies touch eiL . In the fecend genera II pavtj IlTicwthe end why Sa- craments were ordained; the Iffue wherof is c6 nu- ll ifcft the Benefits- that we gain by the Sacra- ^ merits r And confequent- ytfic ncccflity of Recei- l Ving. Particularly. . 9*?l to the Reader. Cap. 6* The generaR end rrbj Sacra" tnents were infvitHted* This two-fold. A mem of C on ~ * veyarxc : A pleadgofAjfa- J ranee ; Sacramentarians confuted: Sacrament?.' I Z/- nian. Hence the efficacy of the Sacraments , # The Benefits of [the Lords Sup- per : fc. Incorporation and Vnion continued. Confe- quently ftrengthning andre- frefhing of the foul. Spiritu- al dtfcafcs and malady es: Thej their $wn great eft ene- mies. to the Reader. mies, wh* ahfent thcmfclvs. Cap. ic» Corollaries drawn from the premiffes. i. 7he Rcafon, why Baptifm is received but once, and the Lords Sup- per often. How often we are to receive the Lords Supper. t. The Vjcejfity of the Sacraments , what and how great it is* In the third generallpart, I fet down the Qualifica- tion of the Receiver. The end>& ufefu!nefs wherof is to preven' , it a ir.ay be« the predicate opinion of Opus operatum,wh:ck uiuaUr caft upon the for- mer t)o&rin , and De- fenders therof. particularly : A 4 Cap. The SfiJMc cept , nor ^refident^ m- fwerd. Their fecond [they have no faith] anfwered. Shewing that there needeth none attuMl faith to qftali- fie Infants* Profejfion of faith is made by their Sure- yes : Interrogatories in Bap* tifmhow under flood: Good reafon to admit Infants ts Baptifm , and, jet not to the Lards Supper*. Cap. i this third gcncrallpart •bcwigequalit&thc other two. AnH yet I have not been 10 large as fome Readers would think fitting; neither in this, later, and much Mfi in the two former parts therof. My A- poTbgic is : This is not an age- to jblot paper in: They that moft commonly beftow time in reading books, are 'of the Clergie*; and to them five ■words fpoken with reafon^and underftanding^are better than fivetKoufand tautologies, and iterations* Among rhc Laity, if any one find not full fatis- fa&ion by what Ihave writ- ten,, the Minifter is at hand- in every parifh> of whom he may inquire. And I humbly intrcat my brethren oftheMi- rrift'ery (what Tfatfhfiiliy pro-* mifetO'theni in the likeocca- fiim)te> do me right -in helping their peoplcy that deiii'eir, to _ ilE to the Reader. apprehend the bcft coaftsuiU- on of vv hat may lcera doubt- full : imitating theriathatof Saint A*ftinjib.i.ci + TyeA- nimZy ad Renatum^ ZJbimihi animus ^cr game horriiYiisignotuz efi & wcertus, mzliit^arbitror pttiiora [entire^ cjuarn.iH-expii- cataculpare* As fiorthetrmlv of what I have fet downdo- drinaliy, and pofitively, I know my Brethren of the Ciesgie (if Minifters of the .Church of England)maynot drfert me^much Ids oppoie me, except they will ddcrt their o.wnfubfcription y in as much as what J have written, hath been collected (totidem fere verbtj) out of thofc books to which they no lc& than I have heretofore fubferibed. To this Treatife Iliavcfub- ne^Scd^and printed with it the copy of a Sermon , preached lately* (fc. Jan. 24. 1638) in the The tfijtlc thepublique Sermon appoia- ted tor S.TW/Crofs.So much therather, becaufc,as the Sub. jtA Matter is an argument co- fen-geriwan to the former trca- tifc : fo in it I hare the more, largely infifted upon that do- ofc Chriftians howfce-- ver before their B apt i fin, they be feryants of fin;yfor iriftruVxion,fhew- "ivw the efficacy of Bapttfm ; touching which fwo cautions \ 1, That the efficacy of the Sacrament is but inftru-- mentall. 2. That it pre-fappofeth a right Qualification in the Receiver, to the Reader. Secondly, For cenfolation to Parents in refpeSl of their chil- dren dyixgin infancy. Qucft; Whether all infants I be regenerate in Baptifm. \ An Anfwer fet down in two conclusions. An objection taken from the j ufuall phrafe of Preach- \ ers in pr effing the duty of attendance upon the means j of grace. The anfwer to it. Thirdly , for exhortation x And this directed : FtrJl y to Tarents, To watch carefully over their chil- dren, that they b e not re- enflavcd- To acquaint them with this benefit : to call npon them ' &c. Secondly, To all Chrifiians. In genera 11 : t& walk^ *> , Trree-mtn. In fpcuall : to hinder tl. t reign The Epijfle reign of jinn in thcmjclves. Objcft. I fain would dofo, bat am not able. Sol. Chrtfiians have helps to fab due the power rfjtnn; Sc.Anintercft. Tirfi, In the blood of Chrift jtreaming in the Sacra- ments. Secondly, In the Commmi- on *f Saints : the Chur- ches Praters. A Caveat. That if Chrifti- tin* deflre this benefit , they mnfi not forfeit their inter efi by rmnmg into tentation. Hitherto the copy of the Ser- mon. Theie two little books, not much unlike to the poore wi- dows two mires, harelcaft into the Treafury of the Church; I pray God they may be ho lets accepted* with God, 1 God, and all good men ; that (o the fucceffulnete of thefc my poorc endevours may en- courage me to go on cheerful- ly in the work of my Mini- ftery, and to feeftowfome big- ger volumn upon the Library of this Church, and Nation. I know we are not born for our (ciys alone, nor for this prefent age alone. I fliould choofe rather to be too bufie (in this kind) andtoo/er-do, rather than to be wanting to my place,and people. I cannot hope to live(at leaft not here wher I am)til I fccthe barred of my fetds timc,thc fruits of rr.y labour here be* flowed. We of the Miniftcry, commonly our greateft com- fort is, in the happy growth of grace in thole, whom at our firft entrance we fi nd to be of tender years. Nor do I doubt but that amongft thele. there will I 7 he Sfifile — . — ■ _ — _** will befoundfbme, that here- after w.ilj rejoyce in the re- membrance of thofc holy truths, which they have heard, received, and .gathered up in their attendance upon my poore labours' / and they win fay, this, and this did I then heare,and Jearn : and tho for the prefent I felt no great fweetnefs ift it, yet do I now tafte it,and know it to the ho- ly truth of God. In partial, lar , this Do&rin of the Sa- craments, and their efficacy, which feemedfoftrari^e, and uncouth in the ears of divers of the elder Audience, will by the youhger fort be received now y and hereafter remembred with happy congratulation. Now then for their fakes that they may keep frefh in memory what they have ireard, that they may re-call to mind what perhaps hath dipt, and to the Reader. and Is forgotten, have I Tent abroad thefe, ana if God fay amen, I fhall lend abroad ,fomc other of my notes. For their fake§,lVay,that they may haYevvherwitWi to F"" wa< * c otRcrs what themfelvs do know : t*x* That t bop things (to ufethef hrafe of the Dil 1 ciples to Saint PahI in a cafe not much unlike) that thofe things wherof divers have been informed concerning mc>are no- thingjotitthat I alfo walk order- ly \andks e t the Law : The law I mean ot holy teaching, and edification j not wafting the time* in curious, and need lefs fpcculations ?but endevouring (pro foffc meo) both plainly to explicate,** 1 ^ profitably to apply, what the text of Holy Writ hath led me to. In the profecuting of which, if I have proceeded otherwifc (a$ fomc fay )than others have I done 1 Thi SpifiU done before me ; let the indi£ fcrent Reader do that, which^ thofe Hearers fliould have done, fc. try , and examine which of us doth moft neerly follow the fteps of the holy Scripture, and tread in the path of our Mother-Church. To me I confefs, it is a fcruple to depart from the pattern of wholfeme Do:ene difcovered to be meere delufton rather than try* Chriftian do&rine^ by the light of the glorious Go fpell in this later age 5 breaking forth lil{f the Sunnefran under fime cloudy It m*y be wort hour labour to not* how by hit tie and Utile , one point after a not for hath I htene purged from corrupt m B $ tioff The Preface. tion^ and by the labours of of the indujirious Uarmd brought to that light \ and perfection^ that tve cannot readily fee what more can be added. If any thing bee yet w.wting^ it is twje that thz labours of the faithfuB Minijierie be applied to the dctirine of the Sacraments^ that it alfo may be yet fur- tier cleared from the mif conceits of errour, and ig- norance 5 and the people taught tayeeldthat rejpeff, and honour \ rckich is due to that farred ordinance. for this caufe have I (tho the unablefi of ma- ny) fet pen to paper , that what light myjelfchave gau nedby prrufng the do Brine of our Church touching this argnmtnt^ \ The Preface. argument^ 1 may not envy it toothers (a fault too fre- quent in this age) but ra- ther prefent it to their view 3 that others alfo may fee the fame, and fo receive more fruity and comfort by the Sacraments than hi- therto. At leaf, that here- by they may be fir red up to dig deeper. and feel^ further^ than happily as yet they have done 5 into the dotfrine 3 andufefulwffe of thefe fa- credmyftrks. To com* to the knowledge of the nature and iffe of the Sacraments^ three things are ejpecial/y to be learned^ viz. What a Sacrament is : Why it was inftiturcd; W what qualification is requi- red in the Receivers. To B 4 thefe The Preface. thefe three heads may well bee reduced whatsoever is need full (efpeciaUj for the vulgar for who fe fake lun- dertook^ this tastQ needful/ I fay to be hpoven. In the handling of which I will precifely follow the dotiflm of the Church of England^ not only because byfubfcriptionl&m boun.l to acknowledge it for a truth ^ but alfo becaufe indeed it doth left agree with the text offacredwrit and doth mop fully ? and clearly explicate the faired truth of this moji ufefnU doBrine. Chap. ■ wn»m i ^ wi* What a Sitcxamm is. Part. i. Chap, h JVbat a Sacrament if. He Notation of the word we leave to Criticks, toge- ther with the common life thereof in hu- mane Authors : As it is ufed ' by Divines we are to {peak of Articles of id And fo the Church defi- ! R <*g*» neth Sacraments to be nctontj ' \ges cfChriftian metis fro- feffun, bnt rather xhej bee cer- tain fire teftimoriies y and tf- ftlitiiill figncs of grace , and is food wiM towards pu : By which he dcth ivorl^ imifibly in i doth not orjy quicken, bnt alfo firengthtn ax a confirm? mrfatthinhmi. Thus in the Articles of Re- | loncna&cdandcikblifhcd 4miQ\ 562. Afterward in the fecond lO Chap. What a Sacrament is. Second book of Homilies^/*, in that of Common-prayer and Sacraments, out of Saint trfuguftine is confirmed the common defcripticn of a Sa- crament, which (faith the Homily) is,that it is a vifible figneofaninvifiblegrace\ that is to fay , thatfetteth out to the eyes, and other outward fenfes y the inwardrvorking of Gods fee mercy \and doth (as it werejfeal in our hearts the promifes of God. A little after,diftinguiihing of Sacraments according to the cxa£i Signification of the word, from the gencrall ac- ccption of the famc;itfhew- eth that in the exaft fignifi ca- tion of the word , Sacraments arevijible Jignes exprejly com- manded in the new Tefiament^ W hereunto is annexed the pro- mifeoffree forgiven ejje y and of our holinejfe , and joyning to Chriftr What a Sacrament is. Chrifi. To the fame effeft , and almoft in the fame words, hathM T>{owell in his larger Catechifme fet down the dc fi- nition of a Sacrament : Out of all which ( when in the conference at Hampton Court Anno 1 60 3. in the firit yeare of King James of blcfled me- mory, it was motioned, gran- ted, and appointcd,thatlcme- thingfliouldbee added to the Catechifme in the Communi- on book for the do&rine of the Sacraments) this defini- tion was collected, viz,. That a Sacrament is an outward vi- fiblejigne of an inward and (pi- rituaH grace given ttntous,ox- dained by Chrilt htm fife as a mean whereby we receive the fame^ and as a fledge to *$ure us thereof. In which defcrip- tioti beiidetheend of the In- stitution, which I refervc to fpeak of by it felfe inthefe- cond II Part. 12 i J he Effence of a Sacramento Chap, i. cond part, wee have a cleare expreflfion of the Quiddity and Effcnce of the Sacraments together with the Author and Originallofthem; Of which in order. I ' ■ The Ejfevce of a Sacrament. THis is* coHteined in the Genus, and Species. The Genus, or common nature of a Sacrament is, that it is a fign ; The Specificall nature or difference of a Sacrament is, that itiscxternall and vi- able. ASign: This I fay fets forth the common nature of a Sacrament : The word is a note of Relation, and puts us upon this qucftion. Whereof is it a fign ? The anfwer is ready; A fign of grace : Tfee Article addcth figns tf grace, and The Efftnce of a Sacrament. \ i 5 and Gods good will towards us. Part* i. What this Grace, this effect of Gods good will to us ward is, wee lliall bert determin, when wee find it in thefeve- rall Sacraments : For thepre- fent, the Church faith, it is Inward, andfpirituall,that is, fuch a Grace, as reftcth not in the body, but reacheth to the inner man, the Soul, and Spi- rit; Morcover,itis a grace gi- ven unto w, not only reported, or proffered , but alfo given, and put into our poffeiTion. Outward and Visible, This word puts a difference betwixt this, and other fi^ns of grace. This is a figne for Rcprefentation, and therefore murt beobvious tothefenfes. By thefe is knowledge con- veyed into the underltanding; Thus is the Body a loving yokc-fcllow, and helper to the j a I The Ejfence of a Sacrament* lap. i. the Soul : Neither isthisfign only outward, but alio vifible and fubject to the Eye : Here- in differing from ;the word: Grace maketfa way into the Soul, by the Eare, by the Eye: By the Eare in the word, by the Eye in the Sacraments. The Sacrament is a yifible reprefentation of grace; Thus hath God provided for Cre- dence, and Confidence ; for Faith, and Affurance : What weheare wee do beleeve, but what wee fee, wee know. Wherefore as in the word, we ufeourearetoheaie jfoin the Sacrament, we ufc our eyeto fee, and behold ; elfe are wee juftly blamed. Hath God fetupthe brafen Serpent, and will not Ifrael turne them- felves to behold the fame? Note that this outward vifible figne by a peculiar name is termed the Element , which puts The Author andOriginali. . x puts us in mind that it is a ma- J part, i teriall fubftancc , and diffe- reth therein from the Cere- monious Actions, which at- tend the Adminiilration; And which by their vifibility might put in to be accounted fignes ; but indeed are not > as in the fequell wiH appeare. The Author and Originall. T His is intimated in thefe words of the Catechifme Ordawed by C.hrift hmfelfe. The Sacrament is a fgne by inltitution, not meerely by naturallfignification. Truth there is in the figne anaturall Aptitude to reprefcnt what is Signified; yetbecaufe it hath a reicmblance to other things alfo, the inftitution doth re- train it to this individuall : Hence there is need of a word to bejoyncd to the Element to make 16 Lombard & Bcnad- venture Seme it. lib* 4. £>/'#. 3. dquin.part 3*q:t.6 6. The Author and Original make it a Sacrament : Yea a twofold word; and both from Chrift himfelfe,w&.- a word ofPreccpt enjoyning the ufe of this Sacrament, and a word of Promife to enjoy a benefit by the fame. This is that word whereof Saint Auftin fpeaketh faying, Takeaway the word, a* d what is the water of Baptrfm but wa- ter* his meaning is; what more virtue, and efficacy in the Font than in the Foun- tain water. But, faith he, lec the word bee joyned to the Element, and th'£n it is made a Sacrament -which to under- ftand of a bare, and naked re- citation of the words, which the Schoolmen call the fofirn of the Sacramertfyi^tod je- june, and barren : Moft true it is, that -the right, and due form o{ Adminiilration re- quired), that there bee made a The ^Author and Originally a plain and audible recita- tion of the precept, and pro- miie both. And this in our Church-Liturgy isthe matter whereof the prayer of confe- cration confiiteth. Yet not our formall Recitation of them is that which doth give virtue to the Element, but the inrtitution of Chrift, i.e. the precept which he gave for our warranty and the pro- mife which he added for our I encouragement. He I fay : For whoelie durft give fuch a pre- cept ? who clfe can perforrae fcch a promife? Such a pre- cept, if not given by Chrilt,is a direct breach of the fccoird Commandement,wh;ch as it forbiddcth all ImagesofCodj made by man for this end, to convey honour to God ; lo alfo all Images of his grace ordained for the conveyance of holincffc to man. S-nch a prortmfe *7 _ Part, x x8 Chap. Tom. 3. de Sacrament* lib. cap. is. The Anther and Origin all. promife by which in the ufe of this , or that creature,Grace may bee cxpe#ed, who can performe but Chrift alone? of whofe fulnefle wee do all receive grace for grace : If the none but he can perform the promife of grace , it is fitting that he alone fbould appoint thefigne : And in this do all agree : That Sacraments are Ceremonies of Chritts owne immediate ordination , and inftitution : The Author of every legitimate and true born Sacrament is God him- felfe : Thus it hath been from the beginning. To Adam God gave the tree of life; to Abraham Circumcifion ; to Ifrael the Paffeover : In the new Teftament God fpake by his Sonne, and by him or- dained Sacraments. Coroll; By this that hath beene 7 he &uther and Origmall. \ j g Sacr a ment* lib* i.cio beenc fa id touching the origi- Part. i. ginallof the S acr amen ts, ice Bell * Ymm - what to hold touching that ^ queftion difputed betwixt Beilarmine and C^ ami€1/ "• $*& whether to the confecration of the Elements , it be fuffici- entto make a bare recitation of the words , which con- cern the Element; or whe- ther fome further declaration ofthe firft Inllkution be re- quired : Sx gr. Whether the | pronouncing of thefe fourc words : This u my Body , over \ the Bread, bee enough to | change the Bread, if not in j nature, yet inufe, and make it Sacramentall. BelUrmin^ and his fellowes contend , that that word, which maketh the Sacrament,is/ r rci ulcd in conitrii- i ftion with a:id „* c- \ nthe *tf. i loft^c A p. 1 the name, is as much as e>Y#- th or it ate mihi commifsa. By that authority which I have received, do I baptife thee. 2 To intimate the fervice of theperfons named, and fo to baptife in their name, is to dedicate, and confecrate to their fervice, to adopt into their family: SotheMiniltcr prayeth, Grant thatwhoftver is here dedicated to thee by our office and mini ft er j : To dedi- cate unto Gcd,w hat is it , but to adopt into the family ? to conlccrace to the"* fervice of God? 5 To remember the faith, and profeflion of this Article of the Chriftian Religion, and confequcntly the whole pro- feflion of Chriftianicy. And well may this Article bee given for inftance of the whole, becaufe it is the firjft , poynt, wherein the Chririian in the Sfiertment ef Baptifm. religion ditfereth from others: It is alfo the fumme of the whole 5 and virtually com- prehended all the refidue : This is the fubftance, and method of the Creed , wher- of,not the Church, but Chrift himfelf was the Author-Now according to this, thephrafe to bapttfe in the name , doth note forth the end of bapti- fing, viz*, why he doth bap- tifc him , even to enter him into the faith , and profeflion of the Chriftian Religion ; and this may fecmc to be the fence and meaning of the phrafe in the judgement of the Church ;for after the folemn profeflion of the Christian faith , according to the articles of the Creed , which is cxa&cdof the par- tie baptifed, the^Minificr de- mandeth of him,:W/r thon be kifttfed in this faith t to C 2 which Part. z. 8 The manife flat ion of both thefe Ch ap. 2' which when he hath anfwer- ed, this is my defre: Ivc is bapttfed in the name of the Father &c. So that by fub- mitting himfelfe to Baptiim, he doth fubfcribetotheChri- itian faith : adde this alio, that when the Minifter dcth croffe the childs forehead^ he ufeth thefc words, In token that he jhallmt bee afhamed to profcjfe ihe faith of Chrtft cru- cified \ which words do plain- ly exprefie the end wherfbre it is done : neither doubt I but that the Church appointed this to be done, in imitation of the other minifVeriall A6i : and io by the variation of the phrafefhewed v\hat they conceived , to be the meaning of that phrafc ufed in Bap- tifm, viz,', to bind the partic to the prefeffion of this Faith. By this now we fee the rea- fen, why it is Eifcntiali to the in the Sacrament of Bafttfm. 2 9 the form of Adminiftration* ? P art * i< that with naming the a&iom j there bee a recitation of the Trinity, w^.becaufi: the men- tion of the holy Trinity coth determinate the end and ufc of the act, which being of it felfe indefinite, and appliablc to many other ends 5 is by thefe words limited to tins alenc. Confidently > fuch a form [of words, wherein this is J omitted, is not to be allowed : ; It is objected out of ts€#s 2 . I 38. there is another foim of ? c words delivered : But we an- *j ^ ** r r fwer,that thefe words do not ,- n -t ie fet down the formofBaptifm, name but the end ind ufe of ic, tttci ^ c Lord j to aflure them of Remiffion lc ^ u5 ' of finnes by Chrift ; or \{ they do intiraatetheform, yet not the whole form, but only j part of the form uied by the j Apoftlcs ; and that either by C 3 Appo- 3 O The man'tftftation of both thefe ,— / I • — — — -nap, 2. Appofition of the name of C%rifl to the fecond per fon [as thu* y in the name of the Father, And ef his forme J eft* Chrtft, and oft he holy Ghoft. J or elfe by a Ceremony fuperadded (as doth our Church) for ex- plication ofthat faith , -which was required to be placed in the kcond Perfon, under the name of lefus Chrift.Whatfb- ever it was that they did , or faid : it muft not be received that they ieft out the names of the ether j^rfens : doubtteife they did exprcflely name them all: both becaufe that elfe the words had been leffe plain y and ditfindl, than the fign it (elfe; and alfo becaufe that cllethcy had tranfgreffed the precept of Chrift, Matt. 28. thus much for the Efien- tialls in the adminiftration. ACCIDENTAL!. in the form tn the Sacrament of Baptifm. 5 x form of Adminiftration it ? art * !• is to infcrt the Pronouns I j and THEE,yet ufcfull > and) profitable, to note the diffe- rent peribns^Minifter^and Re- ceiver. Ego I, notcth the Pcrfon baptihng,\* ho muft be a law- full Minitler, fuch a one \\ l o hath received authorise co preach i or puMifli the Gof- pcIJ. Atrcublcfome qi.etficn there is among the School- men , and their frilowr s abouc the Miniftcr of B^p- tifm ! whether a Lryick, a Woman , yea an Hthn ; ck might not well, and lawful- ly do it , in cafe of NcceflTttie, The Anabaptifts alfo difputc this qucflion, againft their brethren of the Separation. Something alfo there hath been to do in our Church about it : fee {arnvrrgfo dc- C 4 nyiog 5 2 j The manifeftmon of both thefi - ! Chap. 2. nying women , and Layicks ! any power; Whitgift, and; Hooker y pleading for it : at j laft King James determined the qucftion, in the confe- rence at Hampton Court , and caufcd the Rubrick ofj private baptifm in the Com-j munionfeook, to appropriate; the a6l of baptifing to the lawfull Minifter ; and that! juftly, it being moft properly the office of the Minifler, to, ftand in the place of God, and i to fcale his children in their j forheads. Te, Thee; noteth the pir- tiehaptifed, which is another, • not the Minifter : fo that no ! man may baptife himfelfe, whc rein is detected the folly of Smith the Se^baptifl, who f having runne the wilcr-goofe- ( j cbace, fcparating flrft from \ j the Church of England,, then from in the Sacrament of Baptifm. 3 3 from thcRrownifts, came at Part, i< lafi to the Anabaptifts, yet not as a difciple , but as a Father , and founder of % new Church , and therefore baptifed himfelfe, which nei- ther Iohn Baptifi , nor any. other did before him. To endthis difcourie , wee foe what is Effentiall in the forme of Administration, what is accidentall : wee in our Church retain that form of words, which hath been ufed in the Church of Rome ; and juftly too j it being confefled and acknow- ledged to be as well as it could ! he framed : wherein we may do well to note the provi-- denccofGod over his Churchy ' who even in the corrupted time , hath preferved mtire this form of Administration, together with the proper ele- ment of B apt i: fin: by which C 5 even 54 I The manifefiation of the &c. >' Chap. 2* even the Priefts of the worft times bapcifed Infants into ! the true faith of Chrift : and like a leprous , and infc&ious mother,isthc preient Church of Rome ; fhe bearcth, and bringeth forth found children, but prefently hazardech the infeftion of them with her milk y as it were with deadly •poyfbn. That this Element together with the Ceremony, and the form of words ufed in the Adminirtration , were ail of them , ordeined by Chrift, is fb plain by thattext^ Mat. 28. that it cannot be denied : thus have we man ifefted both the Effenee , and Originall of Baptifm. Chaf. I-IL Part. i. Chap. III. The mjnifeftation of the Rfscnce , and Original I ef the Lords Suffer. £=S®p^lOuching this, cur Church fakhytkat the S lenient ^or out- ward part in the Lords Supper is Bread and Wine, which the Lord hath commanded to be received: thereby teaching us, both the number, and names of the Elements, andalfo the On- ginall ofthis(:gn, or which is all one the ground, cf our receiving. Tor the Nvmber of Ste- ments y there aic two, yet net two 3 6 I Th e manifeftathn of the Ejfencc Chap. 3. two Sacraments : no ; both make but one Sacrament , for which they are joyned toge- ther in this facred action , to teach us the full fufficiencic of fpirituall nourifiirnent, which is ijlChrift. Corporal nourish- ment muft eonfift of fome- thing moift , and fomething dry; and he that partaketh j not of both; hath not fuflfki- ent;fb here we have both in Chrift, and therefore need notfetlc clfcwhere* The Names of theft two Elements, are Bread , and Wine; not Fle£h, and Blood, ( which happly would^ have carried a greater refemblancc of that, which is thereby fig- j niiied ) left it might have ! been impioufiy thought to j have been prepared for Can- \ njbals , not for Chriftjans : but Bread, and Wine, which have And, Originallof the Lords Sup. have an excellent proportion, and AnalcgicaJl Reprefenta- tion of what is here remem- brcd", as fhall be lhewed in the feventh Chapter, The Or i gin al l oftheftE/e- ments, and the ground of our receiving is the comand ofthe Lord,expreflely mentioned by S.Matthew, Jktarfand Luhe y and out of S. Luke repeated verbatimhy S. Paul. Whence arpcareth the abominable im- pictic, and horrible facrilcdge of thcprefcntChurch of Rome, which hath not only appoin- ted new ends, and ufesof the Sacraments, Circumgeftation and Adoration,which Chrift, and hisChurch never did ence dream of, but alfo hath de- prived the Laity of the Cup altogether. And whereas Chrift faith, drink ye all of this; She faith no , not all of you. 37 Part, i, Matr-6.\6 M&% 14. Articl: 30. 5 g The mdmfefiatiox of the Ejfence Chap. 3. you , but only the Clcrgie muft y the reft muft be con- tent with their wafer cake, for more they get not. Cbjett. That word Omnes^ All of you^is to be reftrained to the Apcllles^ who alcne were prelcnt. Sol: And to whem muft the other Omnes > which tho not expreffed, is yet underftood in the precept of eating ; to whom I fay muft that be extended ? To whomdeth Saint /^/diredi that Canon, fir. 11. 28. Let him eat f let him drinks Why do they net alfo take away the Bread from the Lai- tic, as well as the Cup , fince none but the Apoftles were prefent ? But to let thefe bel- lies paflfe; all that deftrc the benefit of the Sacraments , muft know it to be their du- tie, to eat , and drink, the Bread, and Original! of the Lords Sap, Bread, and Wine, which the Lord hath commanded to be received. Ob. But blood was never uied for nutrition, nay the eating, or drinking thereof is directly prohibited, Gen. 9.4. and Levit. 7. 14. and much more the blood of man : why then are thefe men blamed , that forbeare to ■ drink that in its typc,and fi- I gure , which manifefily was forbidden to be drunk, in its proper fubllance. Sol: We are not to depart from the letter of Chrilts Pre- cept, becaufe we cannot un- tie the knots of humane Cu- riofity : Bleed indeed was never lawfully drunk , much JcflTc the blocd of man; but alwayes fhed for expiation j and therefore it might(to car- nail reafen ) feem as incon- gruous to drink it in its type, and 39 Part. 1. 1 Chap. 3. The nuiniftftation oftheEJfenu and figure, as it is congru- ous to cat flcfh, in its figure, which was allowed for the proper food, and nourish- ment of the body: yet fince Chrift hath commanded us, to drink that Wine , which, he himfelfe hath called his blood, we muft do what he hiddeth, andleav himtoftop the mouths of Cavillers:, when God calls for obedience by the letter of his word, we muft not ftand to ask him the ground , and reafon of hjs Cpmmandcmcnt : Duties belong to us : Reafbns to God. Note, that as the Bread ac- cidentally was unlevcned,that Bread I mean, which Chrift our Saviour ufed, at the firft inftitution; fo alfothe wine in theCup, was not intentional- ly provided for this new Sa- crament : our Saviour took fuch and Originallofthe Lords Snf . I 41 fuch ordinary provision, as ™ art * x- the cuftome of the country ufed in thePaficover : happi- ly alfb the wine that he ufed was mingled with water; it being the cuftome of the country to dafh their wine to prevent Drunkennelfe : which things are fit to be noted . left wc ftiouM place any (up tion in the •mitation or net imitation of thofr hings whih were but accidental!. The Catholic k Church Kith appointed Wine to be ufld, yet indulgence was granted to the Norwcg-PAS to ufe other drinks. The tefoimed Churches fome of them put leaven into the bread, & fome of them banifh water out of the wine* And in thefe things tho the text of Scripture im- pofc no neceffity, but leav a liberty ; yet is it fitting that mcnfliould in confeience ufe their 7 he inward grace Jignifted their liberty according to the Canons , and Conftitutions of the Church. Chap- IV. The in ward G race ftc* nified by the out- ward Elements. He Sign in cither 3 of thefe twe Sacra-. ments (as we have heard ) is external!, andyifible : now what is fig- nified by thefe Elements , comcrh to be enquired ; this is called a Grace, and it is fa id to be intvard y andfpiritu* all: Particularly, the inward part, and thing i gnificd by the Bread and Wine, laith cur Church, is the body and blood efChrtft: by the bread is fg- nified the Body , and by the wine bj the outward Slements. . a% wine , the Blood ; both which being found in Chrift, do fet forth the truth of his Humanity: but being confi- dered in their icparation^ that is , as feparated really one from the other , they do fet forth the truth of Chrifts death. A reall fep^ration of the blood from the body is here (in the Sacrament) re- prelented, and fet forth in the Iccall dirt ance of the two E le- ments, the bread in one vef- fell by it feife , the vine in another by it Jelfe : for which caufc,the Elements ought not to be mingled together. The Ei'ements are bread , and wine: * Not a fopp,becaulc not the blood of Chrift , while it was running in the veins, but when it was fhed upon the ground is fignificd in the Sacrament; fo much is plain out of the words of our Part. i» See Do- dor Iobit rmgtfi in i i> Re- jo)nJe r » cap.i.Sc ft. if. p. 60. Chap. 4. The inward grace fignified our blcffed Saviour, touching the Cup; This iSr?nj blood of the new Teftament which is jhedfor many : plain alio it is out of the ipeciall end of the Inftitutionof this Sacrament, which (faith our Church out of Saint Paul) is for a conti- nual! remembrance of the death of Chrijt> &c. But of this hereafter. Now for the Sacrament of Bc?ptilrn, that which is f gni- fied by the water ( tofpeak cxadl'y ) is the blood of Chrift; not the blood in the living bodie y but the blood that was ipilt, and flied upon the ground : prefigured in the Law by the blood of the facrifi ces, which was fprink!ed upon the unclean , for the pu- rifying of the flefh. The, blood of Bulls 5 and Goats were (haddows of prefigura- tion, butthebody is Chrift; whole bphientward Elemms. whole blood doth wafh , and cleanf the foul from fiane, and is fignificd by the water in Baptifm. Q^ How can this be ( may fbmefay) when as the b^od of Chrift is fignificd by the Wine in the Lords Supper? For anfwer hereunto , we fhall do well to reme:T.ber, what Saint Join bath I in his Gofpell, viz.. Thai up- on the peircing, and goring of Chrijfts fide, there came forth blood, and water : what water was this? not any mi- raculous humour , much Iefle the corruption of blocd in ^lcuritick bodies ; but that watery fubftancc, which A- latomifts do find in the Pe- tcs.rdu'.m > placed there by laturc, as it may fecm for the efrigeration of the heart, sow for the full manifeftati- n of the death of Chrilt^ it plcaied Part. 5>c tms rorcd by *r^f,aad Eflius, oa the text of *o alio b> Bifliop^* drciM m his 13. Scimoi on \\ h it- funday. a 6 I 7 he inward grace fgwfied Chap. 4. pleafcd the providence of God, to make ufe of the ma- lice of the Souldier, to peirce the Pericardium , and gore the heart,which being done, it is impoffible for any one to live. And this watery fubflance is that, which the water of Pu- rification, and the water of Baptifm doth properly fgni- fie, the which,tho n prorr'x- ty of nature, it differ f.om the blood of the vital! vcf- fcls,wc. the heart, and the liver , running in the veins, and arteries, yet in common phrafe it is cailcd the blood of Chrift ; which blood of Chrift is rcprefentcd in both the Sacraments. Hence there is a different refpefi: cf the blocd of Chrift, fhed for ex- piation, and a two-fold tie of it after the effufien, viz,. partly for Nutrition in the Supper : partly for ablution and Ij tlo€ onward Elements. and purgation, as in the Sa- crament of Baptifin .-hence are thofe pnrafes of wafliing, and cleanfing fb* frequent in the I new Tcftament ; this is that ; fountain , which is fet open. for finne , and for unclean- ' nefle : thus in the new Tei at- ment, as well as in the old, all things are purged by blood, Hebrews g. 22. Thus both Sacraments have fpeciall Relation to the death of Chiift , w h^ch the phrafe of Scripture doth manifeft: for of Baptifin rt is faid, that by it we are bapttfed into his death , and buriedrvith Chrift, Rom. 6- 4« C°l* 2. i2» and the Si'pper is the remem- brance, and commemoration of the death of Chri'ft : 1 Cor. 11 26. and this e'eth fully manifeft unto us, what that grace is, which isfigni- ficd in the Sacrament , and how 47 Part, x. AH. 21. jEf[ f.it m it v « 4§ The inward grace fignified Chap. hovtf the word Grace ufed hi the definition of a Sacra- ment is to be understood. Dcub-Ieffe hereby is meant not a quality infufed , but a j gracious gift beftowed upon us : New of Gods gracious gifts, fo;n?? re corporally and resell no further, chan the body • Others are fpirituall touching the ftatc, and wel- fare of the foulc , and fuch is that Grace , or gracious gift prefented in the Sacra- ments. Again, whereas there be divers forts-of thefc (pii itu- all graces , that Grace which is the ground-work of the Sacraments , is not any among the Gifts, and Graces of the Spirit, but the graci- ous Gift of the Father , who gave his own Sonne for usj indeed Chrift himiclfe is that .gracious gift of God, which is prefented to us in thd by the cntward Elements. i ^ the Sacrament. C^fi™ *]#* pajfus, the body and blood of Chrift given for mankind ia the work of redemption, are by the Sacrament given to mankind, for the application of that redemption. BeUar- mtn is deceived, while in the heat of his fcholafticall dif- courfc, he will needs have the Grace of Juftification (or as we do better ftile it, falsi- fication ) to be the thing which is principally fignrfied in the Sacrament. Thatisan effect, and confequent , but Chrift crucified is thefpcciall fignification of the Sacra- ment : Reafon giveth it , for it is againft the nature of the caufe , cfpecially of the inftru- mcntall caufe, to represent the cffc& which it felf pro- duceth ! Addc this ; the nature of a facramentall fign con- fiftcth in analogicall propor- D tion i^rc. r . Chrift the gr ace fignified in the Sa- craments, 2fe u q 7 keimvAtd grace fignificd &c. Chap. 4. tion : now this is moft apt be- twixt thefc Elements and the body and blood of Chrift : (o alfo ofthe operation of the one upon the body, andofthc other upon the foul - but no fimilitude at all betwixt thefe Elements , and the grace of Juftification. To conclude this: both the doftrine ofthe Schoolmen, and that com- mon faying of the ancients, received from Saint jtugu- ftinc y doth fhew that £%ri- ft** ?<*£*& y Chrift on the Crone, is that grace , which .is primarily and principal- \&E(Hm,Uy figmned in either Sacra- Htfij/ra. J nicnt. zx am \ latere flu* 1 Sacram$n- [ifi :vidi CkAp. . 5* Part* i. Chap. V. fence J Corollary . dmvn from this part of the Definition. Ovv from this firft part of the Defini- tion wherein we have heard theEf- and Originall of the Sacrament,we may juftly col- lect this forotlaty ,vix*.That if either fart be wanting (that is, if cither there want a viffble fign, or an invifible grace,) there can be no Sacrament'. And thus doth the Church teach her children, that the parts of every Sacrament arc , and mult be two, the outward vr- fiblcfign, and the inward fpi- D 2 riruall $* Chap. 5. A C Gr °tt<* r J drawn from < I M.UV M ■■ I - 1 » ■ ■ rituall grace. How can this be (might fome curious Cri- tick fay,) is the Genus , and and common na ure of a Sa- crament, the fign of grace, and is grade, now become part of the Sacrament ? Is not this all one , as if the man fliouldbe called a part of the piAure which is the reprefen- tation of the man * in very for ex- cept it be a fign of grace, it is not a Sacrament ; add this al- fb , that howofbver the School faith , that the fign is properly ( as indeed properly it thii fart of the Definition. it is) the Sacrament, and doth relatively oppofe it to the grace fignified : yet the Church /peaking to the ca- pacity of the fimple , calleth the whole facred a&ion of Baptifra r and of the Supper, by the name of the Sacra- ment : which taken in this larger fignification, is (ask were) compounded of two things, one earthly, the other heavenly v and thefe vulgarly arc called the parts of the Sa- crament , as Deing both of them eflentiall, to the confu- tation of a Sacrament. Hence is. an argument frtchtto overthrow Tr a nfub- flantiation, which by chang- ing the bread into the very bo- dy of Chrift, hath taken away thefign,and (o fpoylcd the Sa- crament;for as the foul de- parted, and the body fcpa- ratcd is not the man \ fo nci- D 3 thcr _5^ Part. I 54 Chap. 5. sA Corollary &a\vn from ther the fign without the grace, nor the grace with* out the fign, but being both- together confidercd rela- tively y do make a Sacra- ment ; there may be thcrfore no change of the onq into the other. Hence alio fetch arguments to convince thoie five obtru- ded by the Roman Church , to be no true born Sacra- ments , properly fo called ; which is thus proved by in- duction. Matrimony doth con- ferrno grace > nor make the married ever a whit the more acceptable in the fight of God; confequcntly is no Sacrament: nay more, it doth notfignifie that grace, which we find to be fpeoially fignified in the Sacrament, vU. the PafTion ofChrift. Saint Tattl indeed doth t his f art efthe 'Definition. 55 doth ftiew * that it fignifieth the myfticall union betwixt Chrift and his Spoufe, the Church;and our Church doth grant further, that God hath confecrated the ftate of Ma - trimony , to fach an excellent my fiery that in it is fignified* and reprefented the jpirttuall marriage > and unity betwixt Chrift and his Chnrth : And indeed > it hath a fair analo- gy in rclpeft of this particular : But the myfticall union is not that, which Sacraments are born to fignifie. So then lince Matrimony. doth neither hgnify thePaffion of Chrift, norconferr any grace, orif any, northegiace of juftrfi- cation nor forgiY^ilefle of finnes, we conclude i: to be no proper Sacrament. To this might be added,that Ma- ' trimony hath no fign , and therforc how (houldit figni- : »4 6L Pa rt . r 5ur Saviour , breathing on lis Difciples, and fayingyrc- :eiv fee the holy Ghofl Iohn 20;.) but this is not the grace of Juftification } and Remif- fion : confequently it is no Sacrament properly fo call- ed. Absolvtion fecmeth to cbmefomething nearer to the nature of the Sacrament , in refpeA of the effed therof, which ( fay they) is Remiffvon of Jinnes : and indeed fo much the words ufed by the Con- feflour faying , J do abfolve thee, do feem to import : nei- ther may it be denyed , but that this Authority of the Miniitcry, which Saint Paul calleth t\\t Cftftoifterj of re- conciliation, is grounded upon thoie texts fo often allcadged> viz.. CMjitt. 16.19- ^nd 18. 18. and John 20. 25. which D 5 do. Part. 1. 1 Cor~$ 58 I -A C° r( &A Y } drawn from Chap. 5 \ "- \ .Tee his J S'c nron entitled, if* the pe&er of P-g* sfc do plainly (peak of a certain •power, and authority in re- mitting % or retaining fans, which the Mimfter-hach re- ceived : neither is this peculi- ar to the Epiicopall Iurifcii— dtion , but common to the- Presbytcriall fun&ion : BL- flnops indeed are laid to have the keys in fpeeiall manner ,. and confequently a peculiar. kind of ablblution , which confifteth in removing * and taking away the cenfurs in- flicted : but befide this, there is a power of Ablblution de- legated to. the Minitlery in their Ordination; notimpc- riaM ,,or Prince- like, for fo that ©f the Pharifcs is* true, none can forgive fas,, hit God Alone; but.uMBitfcriall, and Judge-iifcc: This power being primarily in.Chrj{i as Medi- accurst hath (toufe the words ©f the Reverend BHhop j4n- drew* this part of % the Definition. / $p l: drew) it hath pleafed him Part. x. out of his Commiflion to grant a warrant and Com- miflfiontothc Miniftery, and thcrby to affociate them to himfelf , and to make them Co-optratores workers toge- ther vyith him. So that now by virtue of this their Com- miflion , they have power not only to publifh the conditions of Peace, and Reconciliation to the fbnns of men, tiz.\ ere- denti remittemttr prcctta , if they bclecv, they fhall rcceiv J rcinifTion ; but alfb to apply j the comfortable afluranccof f remiffion to this and that man in particular, and upon the fight, and approbation of " Penitency, and unfainedfbr- row, to fry to him, as did our Saviour to the Palfic- fick-man , t'tbi rcminswtm petcata : Bee of geed cheer, thy finns are-forgiven thecal Thui ! A Corollary drawn from Thus as the Schools do fpeak; cUve non crr^nte , as iome- time it doth or may do through the hypocrifie of the Poenitentiary, if the Mi - nifter faile not in the key of knowledge, that is, m discerning, and rightly judg- ing of ti.epcnitenuallforrowj and contrition of the peccant,, (contrition I fay for Abfolu- tion belongeth not to them, who feel not the burthen of their Cmns) if he faile not in that, his key of power, and Authority delegate is found cfFectuallyoperative,andh ath m it the ft amp of God, for the quiet and content of the trou- bled confeience* A great power doubtlcfF; and for which the people may very well (as we fi nd in Mat. p8. they did)g!orific God, which had given fuch power uato men , yet is not this enough this part of the Definition. \ and re- prefctn the Paflion of Chrift. 1. That the grace, 'which \ they concciv it to give, is not Ghap. y. A Corrollary drawn from not immediate Communion* or partaking of the death o* Chrift, and of Iuftification, but the fubfcquent gifts, and graces of the Spirit. 3. That the ceremony ufed in it, is not peculiar to it r Impof ti- on of hands is , wc grant, a Ceremony ufed in the appli- cation of an intended bene- diction , but not peculiar to any one form and fpeciall manner of blefling , take it as a feparatc Ceremony (tho in this ufe Chamiw fhevvcth tkat it is not appointed at all, but only taken up lately by fome private fpirits, but aamitit as a feparate Ceremo- ny ; It is ufed alfo in Abfb- lution and Ordination y take it, as a relative Ceremony, s. e. as it is ufed to apply the Element to the party : fb it is ufed in Baptifm > at leaft when in cafe of neceflity the •veatesi this fart of the Definitton. water is powred upon the childs forhead. Lalily add this, that every Sacrament of Chriftslnttitution, is com- mon to every Miniilcr of the Goipell- this therforc , fay the fame of Ordinnation)be- ing referved to the Bifhop of the Dioceffe , can be no Sacrament properly fb called. Unction hath a material] Element ; grant it alio to have been of divine Institu- tion ; for the text of Saint James ( as Interpreter* :&& agree) is a repetition of what was done , by the command of Chrift himfelf , Mark, 6. 1 1, yet can it be no Sacra- ment , becaufe it was. tem- porary , notperpetualL And whillt it laiicd, it was ap- poyntcd for the cure of the body Pan. See this in cbsmicr. 66 A Corollary drawn f rem Chap. 5* bodie, not of the Soul : It iignified not the PafTion of Chrift , nor doth it confcrr the grace of Juftification ; confequeatly is no Sacra- ment. Ob. Yes , Saint James faith , if he have committed finns , they fhall be forgiven him. Sol. True, but he faith be- fore, theprayer of Faith fliall fave the fick , and the Lord {hall raHe him up : this per- taineth to the body , which was the principall end of ap- pointing that Ceremony; the benefit of the Soul was ad- veiaiuxiall : and confequently, thcrfoi> the time. i. e. fb long as thepower of miracles laft- ed in thcChurch, there might be fqmething extraordinary in this Ceremony 3 yet no pro- per Sacrament : not then , much lefle now , fince mi- racles, this fart of the definition. . £7 racks have ccafed : To con- clude, thefe five Sacraments, (as thePapifh call them;)\vere they purged from fuperftiti- en and abufc, might happily (at Icaft fome of them) be to- lerated for cccldialticall rites, and are excellent and profi- table cuftoms. Thus the ; Church of England retein- j eth them z\\ , having caft away thofe adulterate Ele- ments of Chrifm,and Oyl,and findeth the ufe of them profi- table for the furtherance of j that religious care that ought to be found in all that pro- j feffc themfelvs Children of ! the Church, and members of Chrift. But never may thefc hopeto^ be acknowledged for the great Sacraments of the Golpcll : no more Sacra- ments but two generally ne- ccflaryto Salvation, on cfor Admiflion, another for Pre- fervation; Part. 68 Chap. j. A Cor Mary drawn frimjfrc. Nervation fc. Baptifm, and the Lords Supper, which is further manifeftcd by the end why Sacra- ments were or- dained. -TTTT .THE — I — . „ , , , THE SECOND GEN EftALL PART. Chap. VI. The end why Sacra- ments were inJiL tuted. His doth ourChurch cxprcfie in thofe words of. the Defi- nition : to be as a meanes by which we recerv the fame; that is, the Grace fignified : and** a fledge to af- fnrc hs thereof. Note here two Branches 69 Part. 4 s Ch ap.tf. \ The end why Sacraments and pledges of aflurance: Prove the firft, and the la- ter doth follow without con- ftiaint. Excellently therfore hath reverend M fe**J in three v.orci ch che nature of a Sacrament ,on!y I would a iictlc . i€ or* der of his words , them to the irue n.can r,g of our Church thi*s ; mat .v- craments are £gns to rcprc- fent, Internments to convey, and feals to confirm the conveyance of Chnli with all his benefits. Come we to particulars : Baptifmdoth convey xhe -blood of Chrift, and the other Sacrament both body, andbJood. Hence, and herupon is the Neceflitie of rcqeivingjheSa- ce&ricnt r even becaufe the Elements do »ot transfers the grace as thcy^re confecra- ted , but as received, The Turf, were infiituted. Turf, and Twig : the Mace muft be received,, elle nothing is done. Nor to the Spectator, but to the Receiver doth water in Baptifm, the Bread in the Lords Supper inlirumcntally convey the body, and blood of the Lord Jfus. Vfe. They therefore are deceived who make no more account , nor acknowledge any further end of the Sacra- ments, than to be naked figns of representation, and Com- memoration; Or to be badges of our Profcifion to diitin- guifh the AflTcmblies of Chri- llians from the Synagogs of J ewes, Turks, and Pagans, to unite the members of the Christian Church into an holy Ibcicty. Truth itis, that all thefc are conhdeiable in craments;thcy are Signs, Badges y Cognizances, Liga- mcnt$>cxtcrnall Ceremonies of E Rcli- 73 Pare. Sacra- mentari- air* -~~\ 74 I The end why Sacraments Chap. 6* Religion., and tettifications of ourpicty towards God: But all thefe come fliort of that fpcciall and prime end , for which they were ordained % Diftin&ive badges they are in rciped of the publike Admi- niftration, which is the act of the Church : Uniting badges they cannot bee, firft they be inftruments : : arc not united to Chrift medi- ant e Ecc/efia> that is, in being firft united to the Church, but rather wee are united to the Church, the body of Chrift, mediante fapite, in being firft united toChrift the head, and by him one to another: So then confidcr the Sacraments in their Adminiftration, and fo they be Badges, and Cogni- zances : but in refpeel: of their ordination and inftitution, and fo they are Means and In- ftruments, ! &, were infliwted. Part. •^Whence is it, that Sa- craments are means of recei- ving. Sacra- Rejp. Even from that Sa- mentall crAinentall union of the fign, i umen. and the thing fignified; which being infcparable , hence it is that in receiving the fign , we rcceiv the grace alfo : As by virtue of that pcrlbnall Union of the two natures, he that entertained, andwor- fhipped the fonn of man, did alfo entertain and \vor- fhip the fonn of God : he that blafphcmed and perfecu- ted the fonn of man, did the fame to the (bnn of God : S o here ; by rcafon of this Sacra- mentall union , who fo wor- thily rccciveth the f gn , re- ceivcth thegrace- who Co un- worthily handlcth the fgn, doth alfo difhoncur^, and dc- dignifiethe grace it fclf. Hence alfo is the tranflati- E 2 on *j 6 The end why Sacraments ! Rcall pre- ■ fence« Chap. 6 t on of phrafes , that what is peculiar to the iign, is tran- flated to the fgnified, and what is proper to the fignificd grace , is applied alfb to the externall fign. Thus Baptifm is faid to wafh the foul from (inn, and the Lords Supper to feed the foul with, grace : becauleit is united, and con- vcighcth that grace to the foul, which indeed can work upon the foul ; and the blood of Chriil , is faid to wafh ; the body, and blood are faid to feed: becaufe they arc uni- ted to, and conveyed by thefe Elemental! figns, whofe pro- per operation is to wafh., and feed. Qu. Doth not this then prov the R call Prcfenceof the body, and blood of Chrift in the Sacrament. *sinf. A Reall preience the Church of England holdeth, if were tnftituted. 77 if we rightly under/land the Part. 2. phrafc, and againft the Sa- cramentarians, we maintain that the body and blood of Chrift ere verely , and indeed ■ taken y and received of the faith- j \full in the Lords Supper. Nor ; do we fear to lay, that as in ? Baptifm water wafheth the body , and as in the Lords Supper the bread feedeth ' the body , fo alfo doth the blood of Chrift waflh the J foul, and thebody of Chrift feed it to etcrnall life : Nor do we underftand this to be a truth only thus, that as the one wafhech and feedeth the body , fo certainly doth the other wafh and feed the foul; nor thus only , that at the fime time , when the one doth wafh, and feed the bo- dy, the other doth wafh and feed the foul : both thefe are truths , but neither of them E 3 enough 78 The end why Sacraments Chap.tf. enough to exprefle the whole truth ; The firft aotcth no relation at all betwixt the fign , and the grace ; the other only a relation of time, not of caufality more, or lefs : But thus we underlland it : Tkat , in that the body is waflied with this water, and nourished with this bread, the foul is alfo cleanfed by the blood ofChrift, and nourifh- ed with his body. Thus I fay : and in this fence we grant a reall prefence accor- ding to the Scriptures : our Saviour faith of the bread this is my body , and Saint Taul doth well explain the meaning of it, in that Qu&re of his : The bread which we breaks is it not the Communion *f the body of Q m ft ? as who fhould fay, it is fo in- deed : the fame may be faid of the water in Baptifm,that it were inftituted. * is the Communion of the blood of Chrift , that is 3 more than a bare fign of reprefcn- tation y even a mean or recei- ving that grace y which to the faithfullis really prefent, and of them verily received in the Sacrament. This is confeded of all 6oth Romifh and Reformed, and had not ;the Curiofity of mens brains proceeded fur- ther, to determin perempto- rily of thcfpcciall manner of this Reall Prefencc , we might in this have held Com- munion : But as in other matters of Religion , and myfterics of Godlinclfcj fo alfo in this y mans reftlefs head and curious brain, rea- dy enough to pry into things refcrved > and rafh too much to determine of them, and to defend his determinations , hath putjthe Church to much E 4 toyl, l-Zi Part. 8o I The end r*hjr Sacraments Chap. 6* The nurfc and fpring ofHere- fics. A r o» dc re ' ipsa, fid de modo t%~ pLcandi. toyl, and labour , and to con- tinuall vexation. And here by the way , it may be worth the noting , that the moft of thofc hcreti- call pravities, which have alwayes vexed the Churchy have been not of the truth of the thing , but of the man- ner of explication. The Ar- ticles , of the Trinity , of Chrifts Incarnation, Defcen- fion , Afcenfion , perfonall Union 3 Sacramentall pre- fencc ; The article of the Pre- ceffionof the holy Ghoft, of | Justification by faith , of j the concord and co-opera- I tion of Gods grace y and j mans will : thefe and others | of the fame nature , have | not been fo much denied or \ qucftioncd of their truth , as ■ of the manncrof truth. And. had not Curiofity been fe- ponded by pertinacy , we might I were inftitntcd. might happily have filled the Schools with qucftions* not the Church with Here- fies. How much better had it been to have followed the modeftie of cur Church, in this quettion , which icttcth down, what i$ received from Scripture , but wadeth no further? Certainly as touch- ing thefe modalities, better it is ChriffiahJy to boieev, than curioitfiy to inquire. G^xd the tife which wc ought to make of all mytfe- ries of Godlinefs, when we meet with them , and their inexplicable difficulties is, i. To admire the infinite and incomprehenfible wifdome of Cod , whefc wayes are paft finding out : fo Saint FahI Rom.\\. 33. 2. To be hum- bled in the fight, and fence of our own Ignorance: thus */f'Tur>Prov. 30.3* J. To L _E 5 8' PartT 2. Vrtflai d.;bitare dc nctilth qmm Utl- gircac 1:1 certk : Au- fu&MGe ntfiadHit ram Lb. g, cap. 6. Theriqht ufcfo be made of incxp!?rn Blemyflc ri -St * • 32 7 he end why Sacraments Implicit Faith. Chap.tf. f\gh, and long for the time of Revelation , faying, Oh when fhall I come thither, where I fhalJ fee , and know, as I am known. 4. Tocleav fift to the truth that is re- vealed, b letting God for it, andftrivingto'gainthe bene- fit therof. Would men take this courfe , when they meet with intricate pofitions, they fhould provide much better for the pradice of Piety. Quefi. What then muft we fit down , and reft with a generall , and implicitc faith ? Refp. Certainly an impli- cite Faith were it joyned with an expiicite Obedience, would be more beneficiall to many; to whom it would De much more profitable, if leffc time wf re /pent in feck in g know- Icdg, and more in pra&ifing what they know. But further I were inftitutei. 85 I add 3 that the Church and Miniftery may , yea ought to €xamine the curiofities of them that will determine, and to cenfurc them accor- dingly. Thus becaufe the Papift will peremptorily de- termine his Reall prcf v nce,to be by the way of Tranfub- ftantiation • The Lutheran his., by the way of.Confub- ttantiation y we ftand bound to examine what truth or falfhood is in either of them : This the Reformed Churches have done ; particularly the Church of England hath donc,andfindeth; thatTran- fubitantiaticn (or the change of the fubftance of the bread and wine) in the Supper of thcLord: tha r this Ifay, can- not be proved by holy writ, but it is repugnant to the plain words of the Scripture, overthioweth the nature of a Sacrament Part. 2. Articles of religion. cap. ig« 84 Chap. 6- See the Latin coppy of Synodus Londmn- fihAnno IS)*- The end why Sacraments Sacrament 5 and hath given occafiion to many fuperftiti- ons. The fame may be laid \ of Confubftantiation , yea the Church findeth, that this I kind of reall prefence doth J overthrow the grounds of Realbn, and Religion. 1. Of Reafon, *ni that the body of* one, and the lame man can- not be prelent in many places altogether , but mull needs remain in lome definite and certain place : therefore the body of Chriil cannot be prefent in many and divers places at one, and the fame time. 2. Of Religion, andT)ivi- nity. Quoniam m tradunt, &c. Becauie according to theDo- #rine of the facred Scrip- tures, were in, tftitmed. tures , Chrift was taken up Part. 2. into heaven x there to abid c till the end of the world > thcrfore no faithfuJl Christi- an, ought either to beleev, or profeis any (as they call it) eorporall prefence of Chrifts flefh and blood in either Sa- crament: upon thefe grounds the eorporall prefence of j Chrift , in the Sacrament is I refuied : yet is not therfore ' the Sacramentarians naked ' fignification admitted > be- ' caufe it commeth farr fhet ' ofche full nature of a Sacra- 1 ment, whichferveth notonly 1 to reprcfent , but inftrumen- tally to convey Chrift, and all his benefits. So that well may the Church determine, that verely And indeed C^ rt fi is prefent, and confequently vcrely , and indeed t?ken (yet after an heavenly manner) : and received of the faithfull in The end why Sacraments y &c* Chap.tf. j j n t jj e Sacrament : Kerily y t\\o not carnally j Really , tho not corporally , but fpiritually in in the Sacrament , that is, in I the excreifc of that facred action, not otherwife \ Pro- vided alfo that we understand this efficacy of the Sacra- ments, to have place in them onJy, qui jtbi nonfonm.tobi- cem y as the School fpeaketh, which do not barr thcmfelvs; or to Ipeak more plainly in the phrafeofthe Church, on^ ly inthefaithfull. But of this herafter. vtz,. cap.ii. Chap. J7_ Part. 2. CHAP.VII. The fpeciall fnd of either Sacrament. He fpeciall end of Baptilrn , is to communicate un- to us the blood of Chrift , for wafhing the foul from the guilt of finn; and confequently our Ad- mifficn into the Covenant of Grace, The fpeciall end of the Lords Supper, to commu- nicate the body , and blood of Chrift for feeding , and nourifhing the foul unto etcrnall lifr ; and confequent- ly our Confirmation in grace, and holinefs. Hence we have the ground of that choice of Elements, which our blefled Saviour made, wc. not mcev- 83 Chap, 7. The ex- cellency of the a- nalogybe- twixc the figi, and the figni- ficadoa in either Sa- crament. The Jpcciallend of ly the analogy , which is be- twixt the fign , and the f g- nified ; but alio the excel- lency, and exquifitnefs of that analogy , and propor- tion. In Baptifm water is ufed, and none other liquor , be- cauic none other fo proper for waflhing : none other doth wafli fo clean, as doth water, and therforc none other fo fit to fignifie tfce blood of Chrift, which cleanfeth the foul from all finn. In the Lords Supper , bread , and wine is ufed to reprcfent the body, and blood of Chrift • and fee I pray you the excellent pro- portion that is betwixt them, specially in the effects : breads and wine nouriflithe body, nothing better ; the body and blood of Chrift nouriili the foul, nothing better, yea nothing cllc : So alio in the manner either Sacrament. % 9 manner of their preparation; Part. 2« The bread is made a food for the body, of many grains of corn bruifed , and baked: the wine of Grapes trodden, and prefled : So the Body , and blood of Chrift became our fpirituall food by being bruifed , and broken upon theCrofie : Add this : bread, and wine do no good , nay much harm , except the fto- mack be prepared to digeft them , nor doth this fpiritu- all food profit the foul, nay it doth much hurt to the foul, except the foul be wor- thily prepared. Baptism is the Sacra- ment of our AdmifTion, nor is there any other ceremony or rite of admitting any into the Covenant of grace, but only by Baptifm :Thc Church of Ifiacl was admitted by Circum- go Iohn 3. j. The fpeeiall end of -hap.7. Circumcifion. But fince the time of Chrift > which we call the time of the new Tc- ftamentj all that will be ad- mitted , muft be baptifed : hence that of our Saviour to r HicodcWHS : Except a man be born of water y and the fyirit &c. that is , except by fub- mitting himfclf to Baptifin he do receiv the Spirit , he cannot enter into the Ring- dove of heaven : for which •caufe, when he fent forth his Apoftles/hegave them charge to joyn Baptifm with their teaching: Goe teach and bap- tife, Matt. 28* The Perfons that have right ofadmijfion, are (as of old) Beleevers and their children: The Ceremony of Admifiion is altered : but ftill as the Covenant is the fame; fothe parties are the fame beleevers^ and their children : -this is plain,, Prions having right 10 Baptifm. e tther Sacrament.

crech thcm ' tho bur by word and lively voyce only. oned ! either Sacrament. oned certainty , than tradi- tions but not greater autho- rity : Neither is this to let up Tradition , as do the Pa- pifts to the prejudice of the Scripture : becaufe we ad- roit none as Apoltolicall, which either arecontrarie to the cuftomes mentioned in the Scripture, or which may not be confirmed , as reafo- nablefrom the Scripture. And fuch is the curtome of baptifing Infants , which thus we confirm again!! the fore-mentioned Sectaries. The infants of Chriftians are as capable of prefent In- corporation into Chrift , and AdmifTion into the Covenant of grace, as were the Infants of the Jews : and jf Co (which we prov out of C or * 7- 14-) who (hall bat r them , whom God hath not barred ? If not; then hath not eracc abound- h ed 91 Part* 2. An argu- ment pro- ving the lawful] nefs of Baptifing Infants. ^ 4 _ Chap. 7 . Thcfpeciail end #/ ed in the new Teftament, but is rather fliortned in companion of the old, as being retrained only to the Parent, wheras before, In- fants alfb were comprehended and admitted : The ttrength of this argument will appear more fully , by taking away the cavills, which they make againft it. Objett. i. That text of Cor. 7. 14. fheweth indeed, that children are holy : but how ? As the wife, not ether- wife, viz,, as flhe is faiicHfied to the ufe of her husband ; Co the children to the ufe of their Parents : Thus they ; but they falfifie the text : for the text faith not of the children , as it doth of the wife SyUsm, i* fanttificd , but they are ays* holy , which is more empha- ticall: neither doth the text, (peaking of the wife, fay, fhe is either Sacrament. Part. 2.1 is ianciificd to the husband, but in , or by the husband : \ v 7 £ Nor is the text to be under- /£. flood of the legitimation, but of the fan&ification of the bedd , namely of federall fan&ification, or theholinefs of the Covenant; for itap- peareth that the pretence of them , that repudiated their wives , was a fear leil the infidelity of the wife fhouid deprive the husband of the covenant of grace, which he had imbraced : Saint Paul de- ny cth this , and fheweth that rather the faith of the Belccvers fhouid fo farr pre- vail 'y is to draw the other (after a fort) within the Co- venant : his reafon is, becaufe the children of fuch are holy, that is, heirs of the Covenant : Now I pray you mark well; fuppbfe that one of the Co- rinthians fhouid have been fo wilfull, i 2. efcV 96 Chap. 5, The fpeci til end of \vilfull 3 as to deny this medium, this argument of Saint Paul: what is there to confirm the argument > and to convince the gainfayer y but only the practice of Infants-baptifm • thismuft of neccflity be here prefuppofed, elfe doth the Ar- gument fall to the ground, and overthrow it fclf. 2. Objeft. Circumcifion was but a feal of the old Co- venant, even the law which was made to Abraham > and to his children after the flefh: this flefhie covenant had a fealin the flelli, viz,. Circum- fion : but what is this to the covenant of Grace touching life, and falvation, which is made only with beleevcrs ? thus the -Anabaptifl , to the end he may elude the argu- ment drawn from the Cir- cumcifion of Infants ; and wheras the text of Saint Pattl doth either Sacrament. I doth directly crofs this his bale cfteem of circumcifion,, honouring it with that wor- thy title, zAfeal of the ri*h- teoufnefs of faith ; The Ana- baptilt expounded} it thus, A feal of his faith, not in the Melfiah, but inthatpromifc, That he jbould be the father of the faith full. Wherin he be- wi ayeth a twofold ignorance: Firft, in disjoyning thefe two, viz,, his faith in theMefliah, and his faith in the promile, which arc fubordinate ; For in 6Vtf.12.1-4. divers promi- fes are made to Abraham, to wit,of the land of £*«#** ,ofa numerous off-fpring , [of the Me(Tiak 3 in whom all nations fhouldbcblcffcd : thefe doth Saint 1 TohI in Rom.^\ j.joyn in one, and callethitthcpro- mifc, that hefhould^e the heir of the world ; Of thefe three the firit and fecond only arc men- F tioaed 97 Part. 2. Ronton, Ignorance in the A- nabaptift. 5^8 7 hejpec/all end cf -Chap, 7. tionedCV^.15. but qucftion- lefsthethird 5 includccljand ra- tified by a formall Covenant to Abraham, who beftcved, and was thereupon juftificd : Afterward in Gen.jj. the ie- cond alone mentioned, but quefticnlefs the other inclu- ded^and all ratified by the Sa- crament of Circumcificn , which was to him, thefeal of the rightcoufhefs of faith , w r hich Abraham had before he was circumcifed. That all are included in both places, tho not all mentioned, may yet further appear by this, that in Gen. 22. when God would laftly manifeft, how his cove- nants, and feals had built up Abraham in faith by that fore triall, they are again all three repeated, his faith 'accepted, and commended. This did trot, or would not theAna- «baptiftreceiv, but disjoyneth thofe either Sacrament. thofe which fhould beconjoy" ned, as being all apprehended by the fame faith. Another part of his igno- rance, is the misinterpretation of that phrafc, The righteouf- nefs of faith. A phrafc twice ufed in that fourth chapter, e- quivalentto (and therfore to be expounded by) thatphrafe, The rightconfnefs which is by faith ; and that alio, the righ- teonfnefs of God, Rom. 10. 5. Both which are joy ned in one Rom. -$.Z2.The righteeufnefs of God, which is by faith, which betokeneth not the EfTentiall rightcoufhefs of God, but the benefit of jutlification, or im- puted righteouihels, which he beftovveth on belecvers for cheir juftification. This be- nefit God having beftowed upon Abraham, didfcalitup to him afterward by circum- cifion; which isthcrforccal- F 2 led 99 Part, Rom 4. 30* ICO Chap. 7. Theffecitll end of lcd 5 not the fcal of his faith, as the Anabaptift ipcaketh full jgnora ntly, but the feal of the righteou{hcfs,that is,of juttifi - cation , which commcth by faith^rnd not by works. We conclude thcrfore, that infants of bclcevers may be lawfully baptifed ; that by Baptifm they may be admit- ted into the covenant of grace. Nay, inafmuch as Baptifm is the Sacramcat of admifTion, and no time fitter to incorpo- rate the buds of Chriflians in- to Chrift, than while they are buds, (that fo betimes grace may prevent the growth of naturall corruption.) Infancy i s the fitteft time for Baptifm, nay, the only time in the fuc- ccflive zges of the Church. So far isGodfrom barring in- fants from Baptifm, that he may rather feem to have allot- ted them to it, and it to them. We either Sacrament. We c onclude alfo touching Baprifm, that it doth not only admit the baptised into the loll of Chriflians • this indeed is done in Baptifm, wherupon there is a neccflity of witnef- fes^and a convenience of pub - like adminiftration: but this is not all, it is alfo an admrflion into the Covenant of grace : here is the ground of Affu- rance, that they arc indeed within the Covenant, and to be dealt withallby the mini- it erie,as men in covenant with God. The Lords Supper Is the Sacrament of our pre- fervation,and confirmation in the covenant ofgrace. Not e- nough that men be born li- ving, and lively, except a care be had of their prefcrvation : to in the cafe of fpirituall life , not enough that we be admit- F x ted IDI Part. 102 Chap. 7. lohn 6% The ff>cciall end, of ted into the covenant of grace: except we be confirmed in grace; we may lcfc our former hopes of future glorie; to be- gin in the fpirit doth not pro- fit them- who end in theflefh. For which caufe as the Scrip- ture is full of exhortations to conftancy andperfeverance,to make our calling and election fure: So hath God ordained alfo a Sacrament for our pre- fervation, and certain confir- mation in grace, and holincfs: This i* to us the tree of iife,and immortality : here is provided for us that bread of life, of which who fo eateth fhall live forever : here is that trueNe- $ar and Ambrofia , w r hich doth continually renew the youths and the ftrength of the ipirit of grace within us. But of this more when we come to the benefits. Now let this onljbc tdded; That this Sacra- either Sacrament. • Sacrament being ordained foi this end, it will lience follow, that all thole arc to be barred from this Sacrament, which without breach of charity may be thought as yet not ad- mitted into the covenant of grace. Such I count all per- sons unbapt'r/.cd : thciemuft be fent Bvl\ to the Later of Regeneration, before they be admitted to this Sacrament of confirmation. In vain is food fought where there is no life. This alfo mutt b: thought up- on by them that addicfsthem- f-1 ves to this Sacrament : This Sacrament was ordah:ed to this end; "Do I propound the fame end to my ft If in my partaking ? if not, what good can I expefb thence ? Should I propound to mj felf another end, than that which God hath propounded: Is then mine end to gain my confr- ?,}.ition in the (rate of Grace t F 4 J Doth Part. 2. A pi •■us mcjit ri* on o^ one preparing to ^oto thj Lords Supper. 104 Chap. T The jfeciallend of>&c. 'Doth not prefervation prefup- pofe admijfion and initiation ? How d oth it appear tome( fur- ther than by Rcgifler ) that I ' have been incorporated intQ Chrifi ? What fruits of my Baptifm do I find and feel in my felf ? Were I unbaptifed in the ftejfh, the Church would barr me, Jhall I not barr my felf till I find and feel my foul baptifed with the blood of Chrifi? Such meditations as thefe, woulfi help to dilpofc the fbul,and fit it for the Sacrament, andfpr the benefits ; This is the next thing that we are to fpeak of. Chap. io5 PaxtT Chap. VIII. The Benefits of Baptifm. iHe Church in the •book of Articles doth ^^^ chus explain her fclf, touching thisparticular,TWi h Bapttfm^ by * n *»ftrm*nt 3 the promt fes ofRemttfion, and of oHrzAdopionfobethefonni of Godbphe holy Ghofi, are vifr bly fealedfatth * confrmed^dr grace increafed. In the fecond quc'lion of the Catcchifm , thus ; I was made a member of Chrifl, the child of GocL <■ inheritmr of the Kingdom of Heaven. And afterward in the quertions of the Sacraments. To this qtrcftion ; What is the- tmvard and fpirituall grace Baptifm ('which we areto un- hand 1 06 \ Th* benefits of Bapttfm. Chap.8. derftand,not of the grace that | I isfignificd by the water, but of the grace which is confer- rcdin Baptifm.) To thisquc- ftion the Church fubj'oyneth this anfwer. the guilt removed, the power fubducd : hence we are faid to be bapti- fed into the death ofChrifi, an d buried with him in Baptifm/iwd purged from fin^ £ph. 5. 26. 1 Jah.v.j. yctfome difference there is in the cfficacic of Bap- tifm in reipeft of the one, and ofthcother : Rcmiflfionof the guilt is done at once; heoce there is no condemnation to them that are in Chrift Jcfiis- no^not a&y,thofHlIthe pow- er, and pollution may remain in them, and fometimes lead them captive to fin: But now mortification of the power and i The benefits ofB<*ptifm. and fway offin is not finished but by degrees, as thcCana- nites; fo neither the lufis of the flcfli arc not fubdued but by long and many conflicts: pol- lution doth ftill remain, con - cupifcence fiill hath place, not only as the fuell,and occafion, but even as the mother, and feed of fin; and confequcntly hath in it the proper naturcof fin. This is the doilrin of our Church : whence it may ap- pear,that Be liar mm doth fight with a fhadow, whiles he pro- pofcthfuch Tenets as thefc to be confuted ; That men by Baptifmare not free from the pofTibility of finning, nor from the oblervation of the Law: wedifclaimallfuch er- rours: and it is fo much the moreabfurd for him, and his fellows to oppofe thefe ; be- caufcthey elfc-where defend, That by Baptifm fin is not on- III Part. 2. de LaptJ.i\ N on fieri imjictabi- fa. 112 Chap. 8. Vew toUi, non tantiim tegk 7 be benefits ofBaptifm. * ]y covered, but quite taken a- way;that concupifcencein the regenerate (fuchvvith him arc all baptifed) is no fin. Contra- rily wc hold this for a truth, that by the blood of Chrift applyed in Baptifm,fin is mor- tified in part, tho alfo in part it ft ill livctb, fo that a man is neither compleatly holy, nor wholly finfull : but as light is mingled wirhdarknefsin the dawning, fo grace is intermin- gled with corruption in the tru- ly regenerate. Thus hath he in hinl matter of cautelous admo- nition, as before of comfort-, andconfolation. The guilt is remitted jthis is comfort : Th£ corruption remaineth , this muft provoke towatchfulnefi. Note here touching this Baptifmall rcmiflion, how fat* h extendeth it felfc : whether tofinspaft,and prefent only; or to future alio :-Two fats of per- The benefits of Baptifm. — ^ perfons do op pole the truth, yea, and themfelves in this point : Some there be, which teach bluntly, that all fins arc pardoned in Baptifiu; all at once, whether paft, preient 3 or to come. A dangerous do- 6hin , the unhappy nude of liberty and Epicuriim. Papifts deny all future efficacy of this Baptifmall Remiflion, oppo- fing this as an errour, To hold that future fins are pardoned by the Remembrance of Baptifm ioyned with faith, and Repen- tance. Th is they do to prepare a ground for their Sacrament of Penance,which, fay they,is the Sacrament ofremiffion for fins committed after Baptifm. OurDivinesdodilputeagainft thePapiitsforthe future effi- cacy of this Baptifm, in this fcnce,Thattho the a£i of Bap- tifin be done but once, yet the virtue and force ©fit is perpe^ tuall: "3 Part. 2. See eta ar- guments o Catvin and Cktmnitius cxagitated by Heller* mint, De uaptifmo lib.i. c.i8. confirmed by cba- mhr.Tom. 4. lib .5. dc Baptjip 6 m Auguft. dt Nuptu, & cone up. li A 114 ^h* benefits of Bapttjm. Chap.g. tuall : fo that there necdeth not any repetition of the aft, northeinftitution of any new Sacrament to recover the effi- cacy therof ; but that by faith, and repentance the force of former B apt ifm is applyed to future fins for theirRemifsion. I will affirm nothing rafhly about this queftion. But a- gainftEpicures,and libertines we deny that any fin is remit? ted inBaptifo,butfuch wher- of the foul in prefent ftandeth guilty : To fay,that fins yet to come are pardoned in Baprifrn as it were by an ante-dated pardon, is dangerous; no,no, we may not fay fo ; what is part before Baprifm is pardo- ncd,and mortified, viz,, origi- nallfin in children, a&uall in men -grown ; net fins to come, and uncommitted, thefc are not pardoned (we fpeak not of the intention of God to par- don, The benefits of Baptifm. don, but of a&uall Rcmifii- on) not a&ually remitted, till by repentance the foul of man be (as it were) re-bap- tifed in the blcod of Chrift : Briefly then to the queftion, propounded, I would give this Aniwer : that Baptifm doth | profit us in refpc& of finns committed afterwards , not becauf they are pre-remittcd, or that in Baptifm, there is an ante-dated pardon granted;but becauf in Baptifm the blood ofChrrft is communicated, to be a remedy at hand ready for application : which ap- plication muft daily be made by the hand of faith, if wc defire dayly pardon : hence we arc taught in the fi ft petiti- on^ pray for our daily par- don:whcrin doubtlefs wepray for what we want, and not for what wc have already : yet becaufc this remedy is not Part. II< Chap. g. Tit. 3/j. The benefits of Baptifm. not dilfyvo, given every day: but once for all in Baptifm : therefore we fay, That the Efficacy of Baptifmall Remif- fion doth in fomc fence , ex tend it felf to the films of afterward. This for Rcmif- fion. Regeneration is intend- ed in thofe words of the Church, Anew birth to High- teonfnefs. As finn is purged away : fo alfo the Spirit of grace beftowed in Baptifm , to be, as the habit , or ra- ther as the iced, whence the future A6te of grace, and ho- linefs, watered by the word of God, and good education, may in time fpring forth. This Spirit \%. promikd to be conveyed by Baptifm, Aft. 2. 38. wherupon Saint Paul calleth Baptiim , the wajhing of Regeneration) and renewing The benefits of Baptifm. of the holy Gbofi. This was confirmed vifibly in the Bap- tifm of Chrili. The holy Ghoft defcended on him , comming up out of the wa- ter, CM*tt. 3 . i tf. Nor only then, but in the aslfaid before, our incorporation in- to Chriil , our union with him. The the Lords Suffer. I Thefccondary, and Co the peculiar grace of the Lords Supper, is ( as the Catechifrn hath well cxprefled it ) the fire ■ qthning , And refrefomgof cur foxls , bj the body , and blood of Cbrtfi- as °ur bodys arc by the bread and wine. Bread doth nourifh , and ftrengthen the body , Pfal. 104.1?* Hence that phrafe, the ftaffof Bread : becauf as a ftaff doth uphold , and ftrengthen the weak and fee- ble knees : fo doth bread ftrengthen the drooping Spi- rits. So doth the body of Chrift , well and worthily received , ftrengthen the foul in grace, andholinefs. Wine chcareth the heartland quick- ncth the fpirits. So doth the blood of Chrift revive the drooping foul: gladdeth the heavy heart : caufeth fpiritu- all joy, and exultation. Thus G 2 that 125 Parr. : ludi^i* Cam. 7- 9* X24 The benefits of Chap.'^ that naturall quality /which God hath placed in the Ele- ments to work upon the bo- dy , doth .moft excellently maniflft that fpirituall effi- cacy , which is in the body, and blood of Chrift to work upon the fcul : even to pro- duce a fpirituall ftrengthning, and refreshing of the foul, to cure thofe .fpirituall dif- eafes xo which the foul is fubjeft. Thefe difeafesare fpirituall weakneft , and wearinefs : fain tings , and defc&ivencfs : Apoftacie aod declination : That this is fo , not only the frequent admonitions , and exhortations in facrcd Scrip- ture do pre-fuppofe : but alfb is confirmed by reafon , and evidenced by too wofull experience. Rcafbn to con- firm this,may bedrawnfrom ihe nature of grace it fcl£ which Spiritual 1 difeafes in the foul the Lords Supper. which is no part of the foul , nor any faculty in the foul , but ordy a quality dwelling hi the foul , as light in the Ayr , heat in the water ; or rather as fap in the branches: for as they dry up, and wi- ther, if either the union of them to theroorbecut off,or the paflage ofthc Tap be hin- drcd , and interrupted : fb is it here (that is) except there be a confcionable ufe and attendance upon the word, and Sacraments, we cannot expert, that grace fhould live. The feed of the New-birth is termed incorruptible byS./V- ter ,becaufeby ufingthe means appointed, it is preferved from decay : Not fb is it in the naturall birth ; no ufe 1 of means, no food, nor phyfick can prefcry the livelinefs of that , beyond «an appointed time. Nay «Ycn theprepara- G i tion %if Part. VtU ij. 1=4 *6 The benefits of Chap. 9. tion f a R cme dy is the fup - I portion of a malady. As • therefore the orditiation of^ Baptifm to incorporate us * firil into Chrilt , doth prov that by nature we arc wild Olives : fo the ordination of | this Sacrament , to continue this Union , and from this Union continued to convey fpirituall ftrcngth , and re- frefliingdoth furnciently prov what would become of us after we are in the ftate of grace . if God fhould kav man tohimfrlf. Behold then the goodnefs of our God , who knowing or our vjuu, "•• i. our malady, hath provided; Remedy -ittisR^y 1 , kc of the holy S«ra- LmofChriftsrnollblelTed body, and blood: for wbch caufe our duty is to frequent the lame; both to prevent, but efpccially to repaire ^the the Lords Supper. decays of grace in the foul; fo then , doft thou keep thy (landing in grace ? haft thou as yet not failed > nor faul- tred ? yet be not high-mind- ed, but fear the worft ; thou knovvll not what tcntations may encounter thee ; nor how much ftrengrhthcu fhalt need : Go therefore to the Saciament that thy foul may be ftrengthned , thy ftrcngth incrcafed; prevent a mifchief : I But now , haft thou failed , | Humbled , fallen, oh then make haftc to this bleflfed Or- dinance, that thou mayft be refrefhed and recovered. See then how much they arc E- nemics to their own fouls, who fuffer themfclvs to be hindred, and kept away from this bleffcd Ordinance , whe- ther it be through covctouf- nets, or confcioulhebe'the Sacrament of our Confirmation. By Bao- tifm ( as wc heard) the foul wax regenerate , and made partaker of the feeds of grace : Thcfe feeds being watered , and as it were hatched up by the Miniftry of theword, are ftrengthncd, ripened , and confirmed by the Sacrament cf the Lords Supper : and now is the faithfull foul con- firmed in the ft ate of grace, and certain exge&ation.. •£ ctcmall Salvation* G c Foil i*9 Part. 10 I The benefits of Chap. p. ! For the clofc of all that hath A been faid, touching the effica- cy of the Sacraments, perufc thofe few lines , which our Church hath fet down in the firft part of that Homily, which intrcateth of the wor- thy receiving, and reverend efteeming of the Sacrament of the body , and blood of Chrift. The words are thefe. We need not to think that iiich exaft knowledg is re- quired of every man, that he be able to difeufs all high points of the doctrin thereof: But this much we muft be fure to hold, that in the Supper of the Lord there is no vain ce- remony, no bare fign, no un- true figure of a thing abfent. But as the Scripture faith, the Table of the Lord, the bread and cup "of the Lord , the memory of Chrift , the an- nuntiation of his death ; yea, - ±i the Lords Supper. the Communion of the body and blood of the Lord in a marvelous incorporation > which by the operation of the holy Ghoft ( the very bond of our Conjun&ion with Chriftjis through faitfe wrought in the fouls of the "fairhfiill, wherby not only their fouls live to cternall life, but they furely truft to winn | their bodies a Refurrc&iort , to immortality. The trueun- | derftanding of this fruition, and union, which is betwixt the body, and the head , be- twixt the true bcleevers, and Chrift; the Ancient Catho- lick Fathers both perceiving themfelvs, and commending t© their people , were not afraid to call this Supper,fbme oft hem , thefalv of immorta- lity y and fovqreign P refer va- ttve againfi death ; Others x 'DeipcaU Communion ; O- ill Part. Chap.^. 7 he benefits of Baptifm. thers , the faeet dainties of eur Saviour , the pledg of etemall health y the defence of faith y the hope of Re far re- ttu>n\ Othcvsythe food of im- mortality y the healthf nil graces t and the Confervatpry to ever- lafting life. All which fay- ings both of the holy Scrip- tures , and godly men, truly attributed to this ccleftiall banquet , and feaft , if we often call to mind , oh how would they inflame our hearts to de£fe the partici- pation of thefc mytferies , and oftentimes to covet af- ter this bread, continually ta thirft for this food.. Chap;. Ch a p. X. Corollaries drawn from the Pre- mises. Rom the obfervation of the particular, and ^{pcciall ends of either Sacrament, may the reafon be j give, why Baptifm isadmini- ! (lred,and received but once,& the Lords Supper oftentimes : , The ground of which practice binding us to obedience(undcr correction I fpeak it) I take to be not any direct text of Scrip- ture, cither commanding the one, or prohibiting $he other; but thctradition of the anci- ent Church, received, and ap- proved by the conftitution of rheprefent Church .-Neither is this Reafon, why not Baptifro, but the Lords Supper i often re- ceived. *34 Chap, io Corollaries drawn ~ this therforcin the liberty of the Church to alter, both be- caufe the Antiquity and Uni- verfality of it dotn prov it to be Apoftolicall ; and alfo be- cause the ©riginall of this cu- ftomcj may in a certain fence be faicko be Divine. Thisori- ginall is the analogie,and pro- portion, which holdeth be- tween the Sacraments ofthe old Tcftaraent, and the new : they had two, fo had we ; one for admiflion, the other for prefervation ; fo have we : cir- cumcifion w r as for infants, {o is Baptifm ; the Paff-over , and Lords Supper for men grown : circumciiion once adminiflrcd, the Patf-over of- ten ; andfoBaptifmoncc,and the Lords Supper often ; add to this, that the fame reafbn holds in the Sacraments of either Tcftamcnt for the frc- quencie of adtniniftration : for front the Premijfes. 1 *35 for why Circumcifion but once,and the Pad-over often > but becaufe one binh-day is enough, not one day of fee- ding : fo here, once baptifed, becaufe it fufficeth to be once admitted into the Covenant of grace: but often do we re- ccivthe Lords Supper, becauf we do often merit expulfion, and fo need a frequent' confir- mation. Baptifm doth feal to us the remiflTion oforiginall guilt, which is but once con- tracted, and fo once remitted : The Lords Supper doth feal to us the remifTion of a&uall tranfgreffions, which being often committed, muft be re- pented, and fo often remitted. Baptifm is the Sacrament of our Regeneration, when the feed of grace is confcrrcd»upon our fouls ; this needeth to be done but once : The Lords Supper is the Sacrament of our con- Part. 2. Chap.io How often wcarc to rccciv the Lords 5 upper. Corollaries drawn confirmation , whence thofe feeds of grace arc to receiv in- creaf of growth by the dews of heaven; and this is neceffa- ry to be done more than once; often therforc do we come to the Sacrament of the Lords Supper. Now, if any -demand, how often wc ought to approach to the Lords Tabic; it muft be anfwered, the Church hath power to iiint the fmallefi number ; but only mans con- fidence can direct, him in the multiplication ofthat number. Fewer times than thrice a year may no good Chriftian in the Church of Englan4 receiv the Lords Supper, becaufe it is fo ordained by the Church; but howoftner, is left tot hexii re- gion of his own confciencc, and the advice of his ipirituall Phyfitiam So much the more to blame are from the Premiffes. arc they, that neither by the Law of the Church, nor by the nccefiity of their own fouls are perfwaded to fre- quent the Table of the Lord, ' butrett themfelvs within the cuft-omary compaffc of once a year. It may be obje$ed, that once a year was as muck as Ifracl did eat the PafT-over: nor would God doubt Jefs have ncglc&ed to command cxpre(sly the more frequent receiving of it, wcrcitnecef- fary. But (for anfwer herunto) what authority have we to in- quire, or to aflign a reafon, why God did not command this or that? His Laws, and Ordinances are to us a light of direction, not his O millions: God appointed to the Church of Ifrael no Sacrament for the fpirituall incorporation of fc- ' mals, Part.. ObjtEt. SoL 2 *!. Chap.io Corollaries drtnm raaIs 3 nomorc publike,and ge- nerallfaftingdayes,but one in the year; no Ember- weeks at all.chat is, no time of folemn fafting,and prayer, beforcthe Ordination of their Priefts; doth it therfore follow, that we niuft have none ? or {hall we fay that fuch things are not needfull? ought not we in the new Teftament, having recei- ved greater grace than they, fuper-abound,and goe beyond them in thepraftiieof Piety ? Apply it thus to the objection, pafhng by the reafbns of poli- cie which rtrght beaflftgned, why the Pafi-ovcr was cele- brated but once a year : let us fay,thatinafmuch as it is plain that the Sacrament is the Or- dinance of God, fortheprc- fervation of us in the ftateof grace, and the way to ftreng- then, and refrelh our fouls, whcro£ we have continuall , and from the Tremijfes. H9 and daily need; therfore it is Part. a point of Chrifiian wifdome i to be as frequent in the recei- ving, as poffibly we can, the oftner,the betrer. As on the other fide, fince Baptifm is adminiftred but once in the lifetime, (a point fo firmly beleeved, and ac- knowledged by all, that even the Anabaptifts, whom we tax for re-baptifing thofe, whom our Church nath baptiled, fince that learned Bez,a> and ethers after him, have wrung from them that Text of Att- 19.4-6- will rather deny our Baptifm to be a Sacrament, than grant a ncceflity of re- baptiling.) Since, I fay, Bap- tifm is done but once, how much doth it concern them, who arc imployed in that fa- cred fervicc, to fee that all things be done according to the rules of the holy Spirits di- rection ? H® ( Chap, i o Corollaries drawn Ncccffity of the Sa- craments. re&ion ? Left, what is not then done, pcrad venture here- after be never done at all, and foth« guilt of this carelcfncfs pr efs the foul down to hell. What is required of thcRe- ceiver, is handled in the next chapter. In the Minifterho- nefty is commended^ but au- thority is required. Some queftion there is touching his intention, that is, whether the a&ion be not Sacramentall, except the Minifter intend it fo to be. Doubtlefle in this, as in Prayer, and Preaching, his roving thoughts, and di- {tempered paflioas may defile them tohimfe!f,and not make them inefteituall to others. A fecond Corollary dedu- cible from the former premif- fes, istheNccelfity of the Sa- craments, concerning which the Doilrin of the Church is, that the two legitimate, and true *4* \Part. from thePremiJfct. true born Sacraments, are ge- nerally necejfary tofalvation. This is plain out of thefirft queftion anfwered touching the number of the Sacraments; How many Sacraments hath Chrift ordained in his Church I Two only, 06 generally necejfary tofalvatton : which words, as they do intimate, at lcaft do feem to intimate a fuperduali- ty of Sacraments in fome cer- tain fence (*fee this explai- ned at full in the Book of Ho- milies;) fo do they fully deli- ver the Do&rin of the Church to dc admi. nift: ed in a known tocgnc : after that, i s {hewed what is a Sacrament, The queitios, how many Sacraments, is tfeus explained: f» r the number of them. If they (hould be confidercd according to the exad fr^nificaii- on, there* be but two, &c. Eut in a gencrall acccp- tion, the name of a Sacrament may be attiibired to*.- ny thing, wkerby an holy thing is fignified ? Ir7.vhichr.n- dctftardingofchc word, the ancient writers kave «iven thisuame, not only to the other five, commonly of late years taken, aid ufed for fupplying the number of fca- venSacramcnts,b« t alio to divers, andfune'ry other Ce- rcmomes,as toOyl, Wafhingcf Peer, and fuch like: not meaning thcrby to repute them as Sactar.ients, in the fame ££ftificftuea that the -two fore named Sacraments a«- touching "InthcHo- mjivjwhcnn \ is declared, i that Com- mon Prayer) | and Sacra- ments oLght to be adi 14* Corollaries draw* a P #I ° ( touching the neceflity of the Sacramcnts > T//^.thatas(I faid) they are generally neceffary to falvation : this, all grant, but allagrcenot in the man- ner of their neceflity; explicate it thus : Firft,they arc neceffa- ry, ex prxcepto, as being ap- pointed, and commanded by God, the author qf them. Se- condly, becaufe this is not e- nough,we fay that they are nc- cellary, exnatttrarei, even in refpeitof that nature, which God hath put upon them, be- ing appointed, as means, and instruments to transferre, and convey- ; : that grace> without which no falvation : and in- deed this kind of necefsity is the ground of the other ; for therfore are they "commanded to be ufed ,becaufe they are or- dained to be as means,whcrby we receiv grace. Thirdly,add this alfo,that they are neceffa- J7 from the Premijfes. Ty as means without which that grace is not ordinarily conferred. Thus underftand thofe texts of Scripture, which are al- lcadgedfor this purpo/e. viz,. Except a man be born of wa- ter and of the ipirit, he cannot enter into the Kingdome of God. And, except yee eat the flefh of the Sonn of man , and drink his blood, you have no life in you. Thus may we underftand that phrafe of the Cate- chifm, generally neceffary jthat is , commonly, and in ordi- nary : So that if the Spirit (who being an Omnipotent Agent, is not tyed to any means : being a lpirituall A- gent is not tyed to cxternall means) if he, I fay, do convey grace to any without the ufe of the Sacraments, this is to be accounted extraordinary. Hitherto Part. 2. lob. j.5. ; Iob.6.ss. *44 Chap, io loh.j.s. C^roiaries drxnn &c. Hitherto refer the cafes of un-avoidable extremity > in which doubtlefs , the fpirit worketh without thefc means. But generally and in or- dinary they aretneceffary and fb commanded. Wherfore let it be thy care, \ to take heed of neglecting the ufe of the Sacraments. When God maketh them rcady> and callcth thee; be thou ready. Say not : Another time I -may receir them, if not now. O r if not at all : yet I may do well without them. This is pre- emption unpar- donable. Andfo much for thefecondge- Ktra/l part. THE THE THIRD GENERALL PART. Chap. XI. Of the Qualification required of them that come to the Sa- crament. , Hat a Sacrament is, we have heard; and for what end each Sacrament •was ordained : and fb have learned tbcemVacy of the Sa- ri cra- »4J. — „ Part. 3. i 4 c Chap. 1 1 Of the Qualification craments, and the benefits therby obtained. Itremaincth that wc proceed to enquire, whether this efficacy of the Sacraments depends only,and wholly upon the operative force, and active virtue inclu- ded in them; or whether this efficacy be only found in them, when they work [upon a fubje£t fitted,andpre-difpo- fed : or (to fpeak to the capa- city of the vulgar) whether there be any thing required of the Receiver, to fit him for the benefits of the Sacrament; lb neceflarily,as that the want of this preparation, doth bar him from the benefit oft he Sacra- ment. Intheanfwer to this que- Rion, there isadiredt oppofi- tion betwixt theRcmifh, and reformed Churchcs.They hold the efficacy of the Sacrament to be fo great, that there need- cth required of Receivers. eth no preparation j and qua- lification of the Receiver. We of the Reformed Chur- chcs,contrarily rnantain: tkat except the Receiver be thus, and thus qualified, he lofeth thebenefitof the Sacramenr. Not as if the Qualification of the Receiver doth concur aiHvely to produce the grace of the Sacrament; but be- cauf in all the works of God, wherin he ispleafed to make ufe of the creaturcs,as the in- ilruments of his own right hand, he hath allotted to each of them a certain meafure of adlivity, beyond which they cannot extend their efficacy : confequently there muft be a certain previous difpofitien in the matter wheron they work, which, if it be wanting, their a&ivity proveth incffectuall. Inftance in the fire, God hath placed in it a certain power of H 2 heating H7 Part. 143 Ch ap.n K/*if lfijt Of the QualificAtUns heating,and burning, yet bc- cauf this power allotted to it, is finite, therfore it cannot heat the fnow, nor burn the water. Things muft be dried before they are apt^ to kindle; fo that the former qucftion touching the efficacy of the Sacrament, is not much un- like to this; whether therebe in the fire fo great aftivity, as to burn all materialls what- fccverittouchcth, or whether the fiieli mult be firft dried, and fitted for the fire, before it will catch the flame? Wc teach, that the fuell muiifirft be dried : nor can we conceiv -but that there was more than ordinary vigour in that fire which, upon the prayer of £- I'tjahy fell, and confumed the burnt facri£ce,and the wood, and the ftoncs, and thedufl^ and licked up the water that tvas in the trench : fo here fuch an required of Receivers. an efficacious, and working power we acknowlcdg in the Sacrament, as to produce the work cf graccin the Receiver who is fitted , and prepared, but not other wife.Let no man flretch this companion further than it is expreffed : we do no t fay thatthisadivity is in the Element, as heat is in the fire, we know that a corporall fub- ftance is no more capable of inherenr grace, than a fpiritu- all fubftance is capable of heat and cold. But the efficacie of the Sacrament is from the Spi- rit, which, by an Almighty word,having united thcthing fignifiedto thefign, doth by the one convey the other to work upon the foul, as hath been fhewed. Now that fbmething Chould be required of them that come to the Sacrament, by w r ay of qualification, is but juft, and H j equall: Part. 3« Equity of ae.ualifka- i lion pro- ' require J. Chap. 1 1 Of the Qualification Ltvltue*} I equal! : God will be falsifi- ed of all them that draw near to him : and hereby doth he : ftir up the flothful foul of man to look about , left by his wretchlcfhcfs he do barr him- felf of that benefit, which is to be gained in theSacrament. What that thing is which is requi rcd,wemufl findout,by taking notice of thd age of the Church, w r herof we fpeak, and of the Sacrament wherof the qncftioa is framed: for if we fpeak of the Church in fieri, in thefu'ft plantation; then, be- caufit confifteth of them that are men grown, at leaft, pall their infancy,thereis required of them Repentance ? and*Faith , to fit them for Baptifm,no lefs than to theSupper of the Lord. But if we fpeak of the Church infatto, in the fucceffion, and propagation; then (becaufk cdufi ftethofinfants,afwellas men reqmredof Receivers. men grown) if we {peak of men-grown, who heretofore werebaptifed, there is requi- red of them to fit them for the Lords Supper (which is that only which they need,) Re- pentance,Faith,and other gra- I ces. But if w r e fpeak of In- * fants, who arc only admitted fo Baptifm, and not to the I I Supper of the Lord, the moil that is required of them, i r : io mbrc but that they be h;- y ; \ any inherent holiness, : i that b? dif- j (aor- E • orn ot > : 1 fdy this is t] hat is requi- rcd of them 3 oi rather, the moft that we ook at in them; if they have a Chriftian to their pareir, cither father, or mother, this is enough to enti- tle them to Baptiim; nor is ther any queltion at all touching H 4 this 151 152 Of the QHslificAthns Chap, ii Tht Church in fuch cafes fupplicth the place ofaparcne this, favc only with the A- nabaptifts. Whether the infants of heathens may be lawfully baptifed, may be a queftion , in as much as father, nor mo- ther, are within the Cove- nant : Some light, for anfwer to this queftion,may betaken from the law of Circumcifi- on, and the pra&ife thcrof in Ifrael. For infants of eight daye* old , whether bom in the houfe, or bought with mo- ney , mutt be circumcifcd : Proportionably it may feem lawfull for a Chrittian, ifhe have bought, or adopted the infant of an heathen, to pre- fenthimto the Sacrament of Baptifm. But letting that paft, there is no doubt, but the in- fants of Chrittian Parents may be baptifed : nor is there %ny thing more than this paf- fi vc capacityrequired of them, or required of Receivers. j 5 j or rclpeftcd in them; and this I take to be the readier way to deal with the Anabap- tift, than to flicw it pofllble, that infants alio may have the fpirit of grace, and that in charity wc may think fo of thcm,and confequently admit thcmtoBaptifm. Which mi- fcrable (Kin: did fpccially a- rife from the opinion of them, who denied the Sacraments to have any inftrumcntali efficiency in the conveying of grace, allowing them only to be feals to confirm,not iuliru- mentsto convey : wherupon -, when the Anabaptift obje&ed thedefceft of grace in infants, to bar them from the Sacra- ment, in as much as tofet a. fealtoablanck, is to no pur- pofc ; they,ofwhom w c fpeak, defended their practice by the judgment of chatty. In which rclped I may praif their zeal : H 5 but. Part. *54 Chap. ii Ofth$ Qualification. but I do fuppofe this to be the readier -way to deal with the Anabaptift; to fay that chil- dren aretobebafttifed, not to confirm them in grace, but to conferr grace upon them ; ' that they areprefentcd toBap- tafin, rather to be initiated,, than to be confirmed in the poffefTionofgrace/ But, in as much as my purpofe is not to dilpute with hereticks, but to fet down the Do$xin of our r 'Chtttch, touching the Sacra- ments, which our Church hath done , with refpect unto the ufc of the Sacraments in the plantation of the Church, and nrftconverfionof men to the feith,- following herein the lines of the Scripture, thepaf- fages vuherof doff ill look that way, as may appear by all thole texts, which the Ana^ baptiils(ignorant of this)have naif-applied., to cry down the required pf Receivers. baptifing of infants ; Since, I fay,this is my purpofe ; let me proceed in the fearch of that qualification, which is requi- red of them that come to the Sacraments. Touching Baptifm, the Ca- techifm faith, this is required of them that come to be bap- tiled, Repentance, and Faith : Touching the Lords Supper, the fame Catechifm faith : Ic is required of them, To exa- min themselves , whether they do truly repent them of their fins , fieadfafily purpofmg to lead a new life^ whether they \ have a Itvely faith in G$ds mercies through C^ rt fi^ ***& a thankj'ull remembrance of hi* 1 death 3 and whether they be in charity wtth all men. In the Homily teaching , the worthy receiving of the : Saci'ament,faiththc Church ; wc muft certainly know, that L-^.f Part. l<6 I OftheQHalificatiin, &c* Chap.n that three things be requifite in him, which would feemly ( as becommeth fuch high myfteries) refort to theLords tabic ; that is^firft a right, and a worthy estimation, and un- derftanding of this myftcry ; fecondly , to come in furc Faith ; and thirdly to have newnds, or purenefe of life tofucceedthe receiving of the fame: From all which, thus laid together , we may per- ceiv , \chat fbme graces are common to both Sacraments; that is, required as branches of that qualification , which is common to both the Sacra- ments; and fome peculiar to the Lords Supper : Of the firftfort are Repentance, and Faith : Of the fecond are Thankfulnefs, and Charity, together with Knowledg,and Examination ; And of thefc in this method and order. Chajv \ 157 Part. 3. Chap. XII. Of Repentance 3 ^ firfl branch of the Qualification y com- mon to both Sacra- ments. Hat Repentance is required by way of Qualification , to fit men for the Sa- craments, iscafily confirmed. , Repent, and be baptifed } is the . counfellof Saint Peter to his I Auditors), t/fft. 2. 38. and the practice of them that came to Johns Raptifin :\Mtf.$.5. Saith the text, they were bap- \ L »l*h fifed of him y conf effing their fins. Hitherto referr that fb- lemn form of renouncing the World y the FleQi > and the Divcll, Chap. 1 2 Note. locl.u 12. Of Repentance. Divell , ftillin ufe ever ftnee the Prii Church. the Primitive Ages of the What Repentance is. THe nature of this Repen- tance will appear in the r Hame y and in the A& there- of ; both cxprelTcd in the words of the Catechifm. The T>{ame doth in our lan- guage betoken forrow : to re- pent of any thing, is to be forrowfullfor it : fothat Re- pentance may not unfitly be called a godly forrow for fin. Note here firft , it is not Anger v but Sorrow : hence it is, that humiliation more or lels is a perpetuall adjunct of Repentance. David mour- ned > 'Peter wept; all peni- tents do griev , and mourn for their fins ,\ So that thoall for- row Of Rcyemance. t i jp row be not Repentance , yet Part. all Repentance is forrow : this affection is indeed the very root , from whence all the branches of Repen- tance , and Reformation do fpring ? This affection we know to dwell in the heart, as it is fit it jfhouJd ; the heart is the proper feat of grace, and ! therfore of Repentance; that j which is true, and laving Re- ! pentance, is, and mull be in ! the heart, an hearty forrow, ! not hypocriticall. Secondly , Repentance is ; 2 . j$ ote not every forrow, but forrcw for fin : The proper object of forrow is Evill : of all evills finn is the grcatcft : of all foirowjthe forrow of the peni- tent foul is thegrcatert; fit- theifore.that the greateR for- row fhould be placed upon the grcatefi evill : Repentance therfore is ibrrow for fin. Thirdly, icor.7.9* The(hu~ £ attach notcth a change, i.pf mind, i.of will> and aftc- ftions. 3. of the praflifes. Of Repentance. Thirdly, it is not all for- row, but only sgodl/forrow; This doth dillinguifti it from the Repentance of the world- lings , which is but worldly forrow: except we be for row- full in a godly manner, we can- not be faved:would you know how it may be difcerned, and known for godly, cAnfw. Firft , by the ground of it, i which is not {elf-love, but the j love of God. : confequcntly I hath an eye to the very Ad ' of difobcdicncc. Secondly ,by ! the efficacy, It caufcth a change, yea, and that. cf the whole man:Hcnce it is,that thenames given to repentance in the fa - crcd language, do all of them intimate a change wrought by Repentance : lb that we may well conclude , no change , no Repentance* The 1A8; of Repentance men- tioned, is to forfake fa > * nc * that Of Repentance. 1 61 that totally without rdtrva- P art * Z m tion, Tit. 2* 11. finally with- out recidivation,2 Per. 2. 10. This is indeed the outward ait, and perfe&ion of Repen- tance, and therfore in Scrip- ture phrafe is ftiled by the name of Repentance. But the efficacy of Repentance, is lecnin the heart, and toung, as well as in the hand : In ali, Firft , In the heart , while there is wrought a care to leay fin , a clccring of our fclves, anger and difpleaiure againft our fclvs for our for- mer carlefneG , fear left we fall into the fame fins again, adefireto plcaf God, a zea- lous profecuting of all good duties , a revenge upon our fclvs for our former offences. Secondly, Jn the /w#, bi:t not the only act of faith. Note further , that the Church addech ; The promt fes made to them in that Sacra- ment ; which isao Jcfs true in the Supper, than in Baptilm. Sacrament all faith, that is, the exercileof faith, as a qualifi- cation to fit us for the Sacra- ment, muft fpecialiy look up- on thcSacramcntaJl promifc, and ftedfaftly beleev that lpe- ciall promifc, which is made to Part. g. 1 68 Of Faith. Chap.13 to the Receiver in the Sacra- ment. As in the Sacraments, fo alio in the duty of Prayer," humiliation, and every parti- cular occafion, wherin our faith ought to have a fpeciall relation to the promife, Mans duty is to look to that promifc j which in fpeciall Jrcfpeð that duty, andbyfaithtolay hold upon it ; clfe doth he dc- fervtolofe the benefit of the Promife. The promife made to us in Baptifin comprehendeth the exhibition of grace,^ff.2.3?» the rcmiflion of fins, u4tt.i2. 16. confequent!y,thefalvati- on of the foul, CMar. 1 6 . 1 5. The promife made to us in the Supper, is intimated in thoft words, Thisismybody^this is my bloei , which is jhed fcr you; which Saint Paul expli- cateth thus : The communi- on of the body, and bleed cf Chrift, Of Faith. (Thrift, i.e. as we have heard, aneffedluall means to convey the body and blood ofChrift, even Chrift and all his bene- fits to the worthy Recei- ver. Hence give anfwer to that qucftion, viz,* How it com- mcth to pais, that the faithfull doreccivthe body and blood of Chrift in the Sacrament; the Church faith, they arc ve- rily, and mdecd taken, and re- ceived of the faithfull, but how commcth it to pafs ? tAnfw. That it is done by virtue ofChriftspromiic, and thcRcccivcrs faith meeting to- gether : Thepromik of Chrift is,that die elements thus blci- fed, and received, ftiall be to ' the Receiver, the body, and bleed of Chrift ; the Receiver rforc doth look upon the .itrumcnts of con- vince, means of jc I Now 169 Part. : 17° OfFaith. Chnp.i I Now thefc two, viz,, the pro- mife of Chrift, and the faith of the Receiver meeting toge- ther, do make a kind ofomni- potency : Chrift can perform whatfbever he promifcth ; and faith can bcleev whatfbever he rcvealeth: (6 to the beleevcr this,yea,and all things elfe are poflible. ObjeEt. Poflible therforc is Tranfubftantiation , fince Chrift can do what hefaith. Sol. We queftion not what Chrift can do, but whether he doth fb indeed, as the Romifh Church faith ; their aflertion ofTranfubftantiation we dare notreceiv, left we fhould for- feit our eyes, and other fenfes, which God hath given us, to inform our underftanding in their feverall objeib. Objea. 'But bleffed is he that bcleeves,tho he fee not. Sol. True, and therin we truft Of Faith* " I truft to have our pa rt, becaufe we firmly beleev, that in the Sacrament we do indeed re- ceiv the body, and blood of Chrift,tho we fee it not : yet dare we not receiv Tratifub- ftantiation, becauf we lee the contrarie : neither do we find any miraculous Tranfubftan- tiationin all the Scripture, but what was fenfible, yeafubje<5t to the eye. (JWofes rod turned into a ferpent, thewaterchan- ged into wine at the marri- age, were vifible, and fenfible transformations^ (6 would this in the Sacrament if there were any at all »7«J Part. jJ Chap. \ chap. 1 4 ji fyeciall note touching Chap. XIV, J ffeciallnote touch wa both thefe branches of Sacramental I qua- lification. Hen wc teach the neccfTity cf theft two graces in the ^ wayof qualificati- on to the receiving of the Sa- crament, wcunderftand it not in rcipeft of the aft of the Church, adminiftring the c- lement ; but cf God beflow- ingthebenef^ : and.foarcwc to undcrfiand thewords of the Catcchifm, which faith, that ' thefe two graces arc required I of them that come to be bap- j tifed : ipeak we cf thcadmini- ftraticn of the Sacrament, | there fl&iift b* a profeffien of 1 tkcfc : ! both thefe branches , &c. 173 thefe : fpcik we of the benefit, art ' 3 m x , r there mull be a rcall perfor- | mance of them , el(e nothing done : Except men p^ofefs thctn, the Church may net ad- mit them; except men per- form thcm 3 Gcd wil not mike them partakers of the benefits: the Church may refufe none that profcfTcth, God will re- fufc noflc that indeed perfor- mcth. Queft. What if thcprofeffi- q r on be fained and counterfet, . "^ (hall that fuffice? Anfiv. It is not in man to : zAvfo* fcarchthc heart. The profef 1 \ (ion cf Simon (J\€igM gave j him admiifion to Baptifm \ ! nay, our Saviour, tho he knew | the falf heart ofJ//^,yetfor. bade not his prcfence at the Pafl-ovcr : but tho man ad- I mit himto the Element, yet n his want of Faith , ; God will barr him from the I ? be- *74 A fyeciallnQtc, touching See Saint ! A ufi hi tou- ! ching this Yt&J.Dt \ hapiifmo I contra Do- \ imltU.t j. ' cap. 11. Chap.14 benefit of the Sacrament. v Objeft. If then Simon Ma- gus had afterwards repented cf his falie profeflion , yet it fhould fcem that he had re- mained extra Chrifittm y with- out Chrift, except he be re- baptifed, in as much as at firft his want of faith did bar him from the benefit of Baptifm. Sol. This is a cafe, which we may with reafbn bcleev, that the providence of God doth watch to prevent : but fuppofeitpoflfible, yet neither is there any need of rebapti- zation , nor fliall he remain difunited from Chrift. Sacra- ments are means of union in ordinary 3 but God is not tied tothem.Befidcs, thoBaptifm be the firft Sacrament of in- corporation, and union ; yet not the only one: Addjthis, that,as Repentance can, after a fort, undo what hath been done both theft hatches, &c. . 17 J done in the way of firm: fo P arc * 3* may it in liich a cafe iuppjyj the defeit of former times, audi cauie that to be now done,! without any ceremony, which' at the ordinary time was noti done. Lafily.infuch cafes vse' may diftinguifh between the; benefit of Union, and Incor-* poration, ? a ttufign*to > & radicalifho not in aEluexercitp, fecretly lodg-J ging in the heart, and feen to God, tho not fcnfiblc t# the I 4 man 1 X16 A fpeciail note^y touching N,ti vte. \ Chap. 14 man himfclf. And mark tha^ I fay the Incorporation ofiuc' 1 a one is by extraordinary dip penfation, for in this we may concciv a dilference betwixt Gcds dealing with men in \ Baprilm,and in the Lords Sup- j per: the Lords Supper being 1 [ often received, except there be I I a reall performance of repen-j t tance and faith anfvvcrable to ' I the verbal 1 profeflion \in acru , I *.vmv> yet will not God fufpend all benefit of Bap- ioth thefe branches >&c. Baptifm,but notwithftanding their carelefhefs, grantcth to them, who belong to the Ele- > (ftion of grace, prefent union : wkbGhriftj and implantati- on, but not Rcmiffion , and Regeneration till afterwards r Neitheris it abfurd to conceiv an union with Chrift,without any prefent fructification ; for if the plant ingrafted into the ltock doth norprefentlydraw ftp from the root , which yet is a naturall Agent, and can- not fufpend its operation: how much more may Chrift, who is a voluntary Agent, fulpend his influence for a time, tho the party be truly united to According to this may we explain that pohticn cf the Schools, Sacrament a con fen him ntn-ponenti obicem , i.e. thatif man be not a hin- drance to himfclf, the Sac I 5 n:c J2Z. Part. X78 Chap. 1 4 VQ\ th thefe branches, &c> meats arc not empty figns,btit rcali inftruments to conferr grace : Now that barr,which alone hindereth, is impeniten- cy, and infidelity : Who lb doth not profefs repentance, andfaith 3 may not be admit- ted; who (b with his profeffion doth not joyn rcall perfor- mance 3 ordinarily -, doth not receiv the benefit of the Sacra- Bientrmuch lcis thcy,whopro- &iV,and pra&iie the clean con- trary. Note that ail this is fpoken only , Dc Aduhis^wt cafe of infant* followeth in the next Chapter. Chap. 17s L Paic. 3. Chap. XV. A Digyfjfion, handling the wfe of Infants Baptzfm. His that hath been delivered touching the necefsity of Faith and Repentance, by the way of qualification, is wlhngly . received by the Anabaptills; j and the authority of our ; Church, in this particular, is ! by otr infeolcd Country-men I aliedgcd againft out practhe of infants "Baptiim ; the law- . fulnefs of which cuftomc W« i proved, cap. 7. and fatisficd ! their objections madeagamit j our Arguments : It rcmamcth that we now examintl-c ; guments,and fee what flrcngih 180 I A'DigreJfion handling the Chap.15 they have to prov that In- fants ought net to be bapti- fed: Say they, there is no warrant for it in Scripture; They have not faith, (£rgo) they ought not to be baptiicd /JnGft we a little upon them /both. The i^nabaptiftsfirji Arzummt* THe Teftamcnt of Chrift (fay rhcy) is fo perfeA, and he lb faithful!, that no- thing oi:ght to be pra&ifed of Chriflians , which is not there warranted : But no warrant therein for the bap- tifing of Infants , neither Precept, nor Prefident , (£r- gz) \t ought not to be done.. This is the triumphing Argu- ment of all Schifmaticks, which miflike the Cerenic- nies of the Church , whether Nati- cafe of Infants Baptifm. National] , or Catholick. Part. Note the Anfoer. FirP-,71? the Major , flou- rished over with- that text of Saint Paul, Heb. 3. 2. 6* Chrift was faithfull, fo was Olfjfcs; he as a form, (J\£o- fes as a fervant ; his tefta- ment is therefore as perfect tsthat of Mofes ; True, but know we not that the f*ith- fulncfs of a man, in his office, is to be meafunpl ^according to the Intent, and Scope of his cflicc impofed ? in which ' if he fail, he is unfaithfull, If he fail not in that , then is he not unfaithfully tho he lock :o other things ; The Minifler nuf be faithful!, tho he meddte not with the fword of Jullice; The Ma- giftrate, tho he fight not with the fword of the Spirit : So then, what was the office of Mofcs: 1 82 1 -A c DiareJJlon handling the Chap. 1 5 tMofes ? of Chrift ? of the A pottles? The office of Mo- fes was to plant aNationali Church in the Common- wealth of Ifracl : The office of theApoftles, to propagate the Church, and to make it Catholick throughout the world: The office of Chrift was to work the Redemption of mankind : See the parti- I culars in 'Dan. p. 24. 27. If • any of them fail in thefe, then ! are they unfaithfu 11 5 elfe not : J hence it was LMcfes office , jto fet down particylar or- iders for that Nationall j Church : Contrarily the of- fice of the ApoO les to ap- | point general! Rules , and j Orders for the Catholick j Church : Chrift by himfelf 1 did neither of thefe : but both j thefe 9 and whatfoever elie j was neceffary for the wel- ! fare of Church , and Com- I men- cafe of \Infants Baptifm. \ 183 mon- wealth , by his Ma- V giftrates , and Minifters in feverall ages : But by him- fclf in his own perfbn he eftablifhed the Covenant of grace y and falvation , gave the Word of life , ordained the Seals , and inftituted a Miniftery, and fo was faith- full in his houfe as a Sonn,and worthy of more honours 3 than cither CMofes^otthc Apolllcs. Thus we give anfwer to the ; Major. 2. To the Minor thus. We ! grant, that neither Precept , \ I nor Pattern formall, and ex - I plicitc, is to be found for in- \ fants baptifing j but both Pre- ; ; cept^and Pattern virtually and j implicite ; which if found, is, ! not to be neglc&cd : That 1 both may be found in the new j Tcftamcnt, comes thus to be 1 proved . Firft, i?4 Chap.15 A Digrejfion handling the Firft , Precept Virtu- all and Implicite .-The precept of God to Abraham, andlfrael, for the incorpora- tion of their Infants, by a Sa- crament,was not repealed by Chrift, but rather confirmed, and confequently , tho not exprefsiy written by the Evangelifts , yet ncverthelefs delivered by Chrift; the Ce- remony indeed of Initiation is altered, but the duty it fclf doth ftand ftill ; for what was not repealed , ought to remain : Again, this is to be marked, that God by CMo- fes cftablifliing a iiationall C hurch , hath drawn a per- fe& pattern, and modellthcr- ofto our hands. Now there- foie as no better laws for the Cotnnion- wealth, than thofe, which from Mcfes may be transferred; So no better Or- ders for the Church , than fuch c *fc c f Irfdrt* £*ftifm. iuch as may from thence juftly, and -without wrong to thetime of truth > and grace in the new Teftamcntbetran- dated : Some judiciall Laws wercpeculiar to that Nation, at leaft to that age of the world ; foute Ecclefiafticall rites were alio peculiar to that age of the Church , and may. not now be allowed : but orhcrs there we-re more mo- rally and lb more perpetiiall. And indeed no better dirc£H- ons than what may be fctcht from among!} theft. Our Sa- viour hath gone before us, I and given us an example, j All grant that tie Ipiirituali ; Courts , the Ccnlurcs of the ! Church , the proceeding in the Cenfures are by our Savi- our, fetcht from the Church of the Jews , ALxt. 13. from j thence doth Saint PmI argue ' for the maintenance of the. Minittery, 185 Part. 3. 1 85 ATI igrefflw handling the Chap.15 Miniftery, Cor. g. 13. 14/ Laws touching the libcrtie tr \ womens partaking of the • Lords Supper, are thence en- j adled. Times, places, perlbns, | confecrated to the fervice of God, are, and were ordained by the Church, in the Imita- tion of Ifrael : andfo alfodo we conclude, the perpetua- tion of incorporating Infants into the Church of God ; which in that Church haying been ena&ed, was not repeal- ed in refpeft of the fabftancc of the duty, thothe Circum- ftance, and Ceremony be al- tered : for w r e read in *Att . 1.3. that our Saviour in his 40 dayesconverfati.on,t aught the Apoflles things pertai- ning to the kingdome of God , a$d CMatt. 28. he bid them teach all Nations to oblcrv all things that he had commanded them. It be- in § cafe of Infants Bxptifm. ing therefore manifeft by tra- dition , that Pedo-baptifm hath ever fince been prafti- fed in the Church of God : doubtlcfsit had not been ad- mitted, had not the Apoltles, by this Commandement of Chrift y appointed the obfer- vationof it. Thus we find a precept yirtuall , and impli- cit. 2 Pattern Virtuall and Implicite^s inthebaptifing of whole -families, as oiLydia, CrtfpHs y Gains, Stephanas ,and others, in which whodoubt- €th, but there were Infants alfo. What fay we to thole three thoufand fouls mentio- ned , Acl. 2. Is it probable that they were all prefent at Saint Teters Sermon, it being in a private houfe? is it not rather probable , that the men being prefent, and converted, they I *S7 Part. j. iS8 A iXig*0a* handling - -hap.15 they brought alio their ft liestobepaptifcd? fo that the totall ilimmof men, women and children, might be ;ooo lis : And here doubtieis . proceeding of the Con- verts was anfwerabie to that in Gen* 1 7. no iboncr is the Covenant made v. b*m 3 but all the males id his houfe were circumcifed,young and old: So doubtlefs no foon- erwas the Covenant of grace ratified, betwixt -God and the -Parents by Baptifm, but the Infants alio of the family, accounted holy , and lo Doubt Ids what Saint Peter laid to them in s/fcl. 2. Thepromifeis made to you, r.ndtoyour children; me did St. Paul preach to 1 .c Gentile; , when they were convened. And how fhouldtbcy conEnu the truth p 3 but by bap- : cafe of Jnfans Baptifm. l j g g tifing their children : Nei- ther by children can we with the Anabapciil , underftand their youths of difcretion on- ly , but their Infants for in zAzv^. 3 9. and £*r. 7. 24. the word is general! to comprehend aii their ilfue and cf-ipring. Another Pattern ispiv collcded out of A? gofpcll read in the Litir act;.. tion of B :d were its. fuchas men do hold in their arms : Chrift indeed baprifed them not, but probable that he might deliver them to hisDifciplcstobe L fome think) or rather that they had been baptised al- ready : dotibddj it 'arcnts to bring them to Chriil ; anc J czn much doubt of this Part. 4 pa- 1 Chap.i$ A Digrejfto* handling the that the Parents having bee 1 * by j Johns Baptifm dire&ed to Chrift, when they knew him, brought children to him to receiv a further ble fling from him ; and thus much for anfvver to the firft, and main Argument of the Ana- baptifts. !hi ft eond Argument of the Attabaptijis. t 7T7lthout Faith (fay V V they) none ought to be baptifed, Mat. i§.Mar. itf. A&. 8. j €«,<*«- ment, and the benefit therof: They cavill , and fay , every man inuft live by his own faith , and not by anothers : True, we fay ib to; only the words of the Prophet are mil- allcaged , and mifapplyed ; the text doth not add that claufc [ nct by anetliers, J nor doth it fpeak limply of the be- nefit it ielf , gained by faith, Vizi Juftification, Salvation, Preservation , but of the pre- affurancc of it.: But not to ftrive hereabout ;\vc fee in v Matt.g. 2. thc-fick man fa- red thc-bctta for the faitU of K his ParTl If A'&igrejfw handling the .(\ Chap.is His friends, even in the remif- fion of fins : Parents>re near- er to their Infants, and have more intereft in them , than one friend in another : In- fants are a part of their Pa- rents; fo that the promiie of grate mentioned in the Co- I *cn«~* , h*rwixt God , and the Parent , is not ratified to the vvholeParent,except alfo it extend co his Infant : It is then the faith oftheParent,laying hold of the promiie, which qualificth his Infant for in- corporation iato the myfti- callbodyof Chrift. And this is a point of good comfort to the parent, toconfider the goodnefscf God to him, ha- ving provided for him , that as he hath been a natural! mftrument to convey to his child the guilt of fin , and fe- minall corruption ; fo may. he alfo , challenging Gods Covenant | cafe of Infants Baptrfm. Covenant by faith, be made a voluntary instrument, to pro- cure pardon of fin, a*nd fcmi- nall grace; ajuft remedy for the former malady. The confideration vvherof, were it well and advifcdly thought upon , might cure that fupinc negligence found in' Parents , who feMome tkinkof this,and consequent- ly , fhall one day heare the jutt curl?s of their condem- ned children , crying, woe worth the ncghguice of our carelcfs Parents, who having begotten us for their pleafure, therby conveyed to as guiit, and corruption , but never took care to cure us of this malady; yea the confiderati- on of this, might provoke them to intend the aft of their faith , and not only in the Church curforily of cti- ftome, to prefent their cl.il- K 2 drcn Part. 3. 196 Chap.i j ATD igYtfsienJoanMing the dreiftfc God ; but aJfb actu- ally by the prayer of faith, challenge Gcds promife, for the good of their Infants: for doubt left even in this , as in all other occafions , the more intentivc mans faith is, aJid earncftly /et upon the promife to challenge it, the lboner doth it prevail, and cfetz'm thedefire. To return toihi Anabaptift, fince the faith of the Parents ftfficcth, fince the fpirit workcth in Baptifm as a fupernaturall Agent 3 there nccdeth no a&uall faith to be found in children ; confequcntly they arc deceived, who defend, that noite inay be baptifed Without faith inherent. S econd \y, fore fit ft vf J[fen grovwy the^van^of fdith doth not barr them from 7?aptifhi, I /. e. the Church may net de- ; ny wattrto them , thatdefire the > cafi of Infant* Btptifm. j \gj Part. i. the Sacrament, if they profefs to repent, and beleey, tho pcradventure their heart be naught. See then herein the unreafonablc deatthg of the Anabaptift , who will barr Infants from the water of B\p ifni, for vvant of Faith, :a (as hatk been fhewed) | not to mveh the aflwail lac-licence of thefe graces, : as the forma 11 prcfemon of them doth quaiifie n even Men grown, ilifficiently for what the Church can do , in the adminiftration of Bap- tifm. Two things are ufually ob- jected againft this in the neat of conceacjon , which I i mcc j a- ihall briefly touch for the fa- tisfa&ion of feber minds , and fo return to the former d.oclrin of preparation. liilt (fay they) children arc as fair fiom Profcffion of K 3 faith i Objefli gainftthis truth. 1^8 I AlHgreJJion handling the Chap.15 faith , as from performance , confequently to be barred fromBaptifiii. To which I anfwcf, that Profeflion is either a&uall , or virtual : An a&uall pi'ofef- fion of Repentance, and Faith is squired of them, who by the a&s of tezfon formerly fcbtiftd, havemuftiplyed their perfonall tranigreffions ; but for Infants a viituall pro- feflfioftis fufficicnt, and fuch a profeflion we find in them, mrelpeft of their Propagati- on : They are not unfitly termed Beleevers , becaufe they are born within the Profeflion of Chriftianky :As alfo the Infants of Pagans, are jaftly accounted Infidels, becaufe they art born in the Profeflion of infidelity : And if Saint Paul had difputed the caufe, I doubt not, but as hefaidof Levi> that in Abrd~ {ham cafe of Infants Bapttfm. | 199 ham he paid tithes to Mel- P*K> chifedec ; fo he would have faid, that the feed of the faith- full do in their Parents pre- fefs the faith of Chrifi ; Add this , that this virtuall pro- feffion is a&uated by the pro- mi/eof the Sureties^ and Pa- rents at Baptifm ; And tins is the anfwer of our Church, to the former objtvfticn ; And it is plain, that that Ab~ie- nunciation , is the profeiTion of Repentance , in the name of the child: fo alfo the Re- citation of the Articles > a profeflfion of Faith , and repu- ted his , according to that well known faying of Saint Anftin , yeccavittn alio y ere- dtt in alio , as his offence , fo his profeflion is the a& of an- other y but his by Imputati- on. Yea, but faith theAnabap- •tirt , this is the blafphemous K_4 In- 2 oo I ^ 7) igr effort handling the Chap. 1 5 Note. -II Invention of Pope Higinim ; where, mark I pray you the ipirit ofEnry,and Detra &ion, that can fpeak well of nothing, ]that is not framed in the mo- dell of his own hrzxn. Higinim is faid indeed tohavc appointed ' Godfathers,and Godmothers; But the Interrogatories inBap tifm were yet more ancient , & might be tncfponiion and pro- fettion ofParcnts, in behalf of . their children, inufelongbe- \ fore Higwitu. The profcfTion ! of faith, as it appearcth by re- cords, was at riie firft dire&, and plain, by recitation of the Ciecd,and forms of Confcfli- on : Afterward it fecmeth,that for heip of imemory, & to pro- vide a remedy againit bafhful- nefs, that which the party re* peated, was put into queftions ' propounded by the Minifter, | and anfwered briefly (as nov/ \ the form is)by the party ; And what eafe of Infant f Baptifnt. J 2 o I what the Men grown anfwer- ed by themielvs ,, the fame did Parents for their children be- fore the time ofcHiginius : But why doth his blackmouth call rhiscuftome blafphemc>us?why calls he HigintHs by the name of Pot*? had it net bin enough to have ftilcd this cutfome of Inter rogatories in Baptifm, anfwercd by deputed Sureties, to have ftilcd it I £iy, (asfome others do ) ridiculous y and unreafonable? had it not been enough to have ililcd, this Iligimus Bifhepof Rome, as he was indeed y but he muft call ? him Pcpc ? But this is . t!*e vehcrrency of the .Ana- baptifticall fpirit, to lay on load of rayling words, whrir there wanceth weight of iolid tea (on. By the Anab^p: own cor.fi> fion . :-c riHomc ancient : for Wigim • B-irhcp of K 5 Rome Part, 101 A Digrejfwn handling the Chap.15 | Rome , lived in the year of Grace 150. long before the Pope was bred and born, everfincc whetv, it hath con tinued in the Church. Boni- face in his Epiftle to Saint t/lugufiin y feeraeth to ac- knowledge that in his dayes it had Antiquity only to plead for the continuance. But neither he, nor any ftnee, till of late years , counted it ridiculous , much Icis blaf- phempus : But paffe we over the bkternefi of words, exa- mine the matter : Why jfhould Infants be catcchiled, and asked for a profeffion of tbeir faith ? Anfwer out of Lombard , and Bcnadventnre, that it is done, not for their in- . ob'igentur, ' firuEhion^hutfor their -obltgati- ub+oiff. on: not as if the Infant {houid 6. Qh. 1. therby- be taught , but that l therby he may be bound to the prcfefTion of Religon : So Nonuti/h firxeren- tur yfcdiit cafi of Infants Baptifm. I 2 6 3 « So that this is the meaning of * rt * 3 a the iyords, Jforfake,JbcUcv, that is, I bind my felf to do thefe hereafter : And this iiv terpretation I preferr before others, as being more rcafona- ble, and more agreeable to that which our Church doth refolv upon: fortheMinifter (peaking to the Sureties faith, This Jnfantmuftpromiftiznd afterward >hath prom/fed; In the Catechifm they did pro- mife and vow; and zg'xmjhey did promife , and vorv them both in their names : ftence the Church doth ftile God- fathers^and Godmothers, not by the new-fangled name of \Vitncffes,but Sureties, which doth intimate an obligation : the which is fo much the moie apparent to be the intent of our Churcli ; becaufc that in private Baptjims , (cut expectation Aquinas to this ef- wt 3 en- d<> % i.e.buic fidciaggre- git:<$ fuvs* ;er fidti Sacramen- turn. Auflin trimentum ptrcifis vel prtslb [um percipere ; ad -a on: fa* chtm% Lombard i venture,di* cij>9tefl x ibi fponaeripr* parvvlo, quod fiai mAJorem *utmve- ntrit & re- nuniiabity & fidtm u- vtbk. iihi~ dim. Thus alfe Dionyfiut cited by Bonaverr* tun, Sen- fusverbo- dicuni ?a- trini eft> qxodpuer Hie cum in fen-umve- ner'it tcr&- bit far/as frtfejfrm 104 %A 'digression \haniling the Chap-i 5 Q f J^ j^ neiajher a»e tjiefc in- terrogatories iricvijiior fuietics appointed. By all v?hich,it is ventured- ttianifcftj that this is the fcn(c f and meaning of interrogato- ries, in the judgment of pur Church ; which * Lombard, zn&Bonaventtire do give, and confirm out of ^JDyoniJins : Hard it may fcem, And harjfh, (I grant) thus to explain theie phrafes, which being of the preient tenic, are (trained to j the future; but he is over- fqueamifh, which will not bear with the harfhnefs of a fpeechj when the explication of it given cannot be rcjeiled. To fhut up this point, fince partly in their propagation, partly by their Sureties,a pro- feflion of Repentance , and Faith is made, the want of a&uallprofeisionis no barrto hinder infants from the Sa- cramene of Baptifhi. The c *ft *fj*f*»t* Btptifm. 2 q y "Tkc (ccotid thing objefted> . P arc - istfcis; that thcfe is no more; ■*rt*fon, why children fliould i be admitted toBaptifm,than to the Lords Supper, in as much ;■& if the profefsion of faith j made by Sureties may admit | them totheoneSa'rameit, it may alfo qualific themfor the other. True indeed,(b it might, if this were all that were re- quired; but there is much difference betwixt the two Sa- craments, and fo divers rea- {ens, why infants may be ad- mitted to the one, and not to i the other. Baptifm isforAd- mifsion, and Regeneration : the Lords Supper for-Confit- mation, and Prefcrvation : they arc fit to rcceiv the bc- ginning-yhat as yet arc not fit to rcceiv the ending, and con- fummation r Baptifm requi- rcth no Sacramcntall a&ioas from the party, fo doth the Lords Oooi rea- son to ad- Diic infants toBapiifn, but not to the Lords 5uppcr. -%**• 2 06 \A TZigrefsionJktiftJLling the<&c ;hap.l 6 | Lords Sftpper . \ that hc is a meer patient,in this he muft be an agent ; he muft take, and eat, which the infant cannot do. Laftly, tho Repentance, ! and. Faith be required in the way of qualification to both Sacraments : yet to fit a man for the worthy partaking of i the LordsSupper,othcr graces, ' and-igracious a&ions are re- I quired, which are incompati- j ble with the age of infancy. j To the handling of which I j now rcturn,bavingthus fairly rid my hands of thele brain- fick, andfroward fpirits, the Anabaptifb, and their Abet- ters^ Chap J Chap. XV I, Of the Qualification peculiar to the Lords Supper, and fir ft of Thanhfulnefs. Haqkfulnesfferthe Death of Chrift.is a fj>eciall branch of our Qnalifica- tion/or the right and worthy receiving of the Supper of the Lord : for which caufe, the Church hath put words into the mouth of the Minifies that after he hath exhorted the people to Repentance, Faith, and new-obcdience,hefhould add this ;e^w/ above all things Sec the you muff- give mofl humble, and l - UI ^ «- hearty {hath to God the F*- {j^Sr ther, Sonn^nd holy GLoft, for Commu-. the mon. 2S& Chap.itf Of Thank futnefs. the Redemption of the world, bjr the Death, and Pafsionof our Saviour Chrift, both God. and Man. And in the Catcchifrii amongft other things, touch- ing which a man ought Co examin himfelf, before he come to the Lords Supper, the Church hath interfered this, A thanh^full Remembrance of the Q)eath"of for ft* Note here. r. A Remembrance 3 Thereafonwhefofisthis :be- caufe this Sacrament was or- dained for the continual! Re- membrance of the Sacrifice of Chrifts Death : His. Death was a Sacrifice, this Sacri- fice muft be remeiribred : God made k remarkable a£ the firft by thofe prodigies in Nature^' the Sunns ecljpfing, Earths- quaking, Vail- renting;, graves opening^But we mult remerr- . «- ■ bc.r r OfThtnkfulrxp. | 2*9 bcrit itfrdpe&ofchc Com- Part# fc mandemcnt of Chrift,2)* rA^r /« Remembrance of me; yet is 1 * not this a repetition of tlm - Sacrifice, what need that be daily rcnewed,th at was at the Th/s is 5. firft compleat, and perfect ? Patils own whatfbever needeth daily re- He^o** 1 petition,and renewing, is in it t felf imperfe&,and incoinpleat: As therfore this Sacrifice doth agree with the Jegall propiti- ations in this, that it was a bloody Sacrifice; fo in this doth it differ, and fuper-exccll them, 'that it being at oace compleat, needeth not (as did they) daily renewing, and re- duplication. 2. A Thankfull Re- membrance muft there be, that is> fo muft we remember the Death of Chrift, as that thevby webeftirred tothank- fulnefs for it ; The rcaibn wherof 210 Of Thank fulnefs. See for this Ioh.i. lj.8tiIoh. Chap.i* wherofis, becauf the Death eo-d£wds , ; moft proper alfoupou this oc- cafton. 2IJ Part. Chap. 116 Chap. 1 7 Chap. XVII. Of Lwe and Cha- rity. yiore, and charity we do not in this place underftand __^^! that loving affecti- on, which we owe to God, our heavenly Father, by vir- tue of that great cotamande- ment Matt. 22. nor that ge- nerall a& of love to our Neighbours, enjoyned in the (ccoad Table, which manifeft- ethitfclfin a mutuall, and re- I ciprocall interchanging of affe&ions with them : viz,. that wc? refoyce with them In their caufes of joy, andgreer with them > when God caflsi them to it : nor yet that fpe- ciall zGt offan&ificd love, which Of Love And Charity. 217 Part, jr Signs to dilcern the truth of bro- therly love. which is terminated in , and upon the holy brethren; vvhofe truth is thence difcer- ned, if it be, (as it ought ) in T different to all without re- fpedfc of perfbns , and con" jtunt without refpedl: of times; if neither penury and necef- fity, nor trouble and ad veri- ty , can cool the heat of our affe&ions , but notwithstan- ding thefe we love them , in whomsoever we find grace, and holinefs : this is bro- therly love indeed: yet is not this , nor any of thfcfc that love, which is here properly undcrftood; all thefe are pre - required : But by love and charitywcdoproperlyunder- ReCf)nci , ltand, a reconciled affection ]j 2tlon co towards all, even our enc- others* plies , much more toward others, which is indeed the perfe£ion of all love , and the Nilhltra of that afFecH- L on; 2 1 8 Of L$vc And, Charity. Chap. 1 7 Comnuii* on. on : So much we know is in- timated by that phrafc, to be in Charity : {malice and heart- burning mult be laid afide 3 when we addrefsour fclvs to the holy* Communion : If in hearing the word lam. i . 21 • Pct.i.x. if in praying Ttm. 2. ?• how much.more when we. approach the T^ble of the Lord ? God hath appointed this Sacrament > in a fpeciall manner to nourifli love, and fpirituall friendfhip amengft the brethren while they ice themfelv? all jgyntly admit- ted to the fame Banquet, and all made partakers of the fame Bread ; Hence hach it recei- ved the name of fimt m ^ifi * (asiome think) becaufe it is (atleaftfhculd be) conmmis unto the common union, n c. the uniting of their hearts in ccmir.cn. So that he which i fcil Of Love and Charity . \ 219 i becaufe he is not in charity, is like the patient , that throw- ethaway the plafter, becaufe his leg is fore , when as for that very caule he ought to keep it : Even for that caufe ought we to jagree with our Adverfary, and lay afidc all rancour, malice, yea all heart- burning , that we may be thought fit to partake of this holy Sacrament. Note that this Reconcilia- tion ftandeth in the pra&ife of fatisfa&ion, and rcftituti- on to ethers, whom we have wronged , and of rcmiflion to others upon their confefli- on , and acknowledgment : at leall-wifc there muft be a rcadinefs of mind to both ; fo faith the Church ; ts4nd if ye jh*ll perceiv your offences to h x as be not only agxinft I Cod , but aIJo againft your t 2 '" Mv.S* 1 }* 220 Of Love an A Charity. Chap.i 7 i neighbours, then ye foall recori" cile your felvs to them , ready to make rejlitution , and fat is - fattion, according to the utter- mofl of your powers for all in- juries y and wrong dove by you to any other; and Ukewife be- ing ready to forgive others , that have offendedyoUy as you would have forgivnefs of your offen- ces at Gods hand ; for other- tvife the receiving of the holy Communion doth nothing elfe, but increafe your damnation: Conclude we this with that pathcticall Exhortation of the Church , grounded upon thefe words of Saint Paul ; Wc being many are one bread , and one- body if or all are partakers „ of one bread. Declaring „ thereby (faith the Homily) „ net only our communion „with Chrifl, but that imi- jy ty alio wherein they that „ cat of this Tabic fhould be knit >> Of Love *nd Charity* knit together, for bydif- fention, vain glory , flrife, .envying, contempt, hatred, , or malice, they mould not i be diflfevered , but fo joyned , by the bond of love , in onemyfticall body, as the corn of that bread in one , loaf: In refpect of which , ftreight knot of Charity, the true Chriitians in the , Primitive Church called this Supper, Love, as if they , fhouldfay : none ought to , fit down there, that were out of love, and charity, , who bare g r udg, and ven- , geance in his heart , who p did not alio profefs his love, > and kind affc£tion,byfomc , charitable relecf for (bme , pirt of the congregation : , And this was their practice. , Oh heavenly banquet then , (o ufed ! oh godly gtiefts , whofo ellecmcd this feaft ! L * But 121 Part. 3, t j zfn 222 Chap. 1 7 33 Of Love And Charity. „ But oh wretched Creatures „ that we be in thefe dayes ! „ who be without Reconcili- „ ation of our brethren , yy whom we have offended; „ without fatisfying them, 5) whom we have caufed to „ fall; without any kind of „ thought \ or compa ffion to- ward them , whom wc might eafily releev ; with- » out any confidence of flan- , y dtXy difdain,mifreport, di- 3 , vifion, rancour, or inward „ bitrernefs ; yea being ac- ,, combrcd with the cloked )> hatred of Cain , with the „ long-coloured malice of 9J EfaHy with the diflfembled „ falftiood of Joab , dare yet ,, prefumeto come up to thefe „ facred and fearfull myfte- „ ries ! Oh man whither j 3 , rufliett thou unadvifedly ? , „ It is a table of peace, and „ theu art ready to fight : It Of Love and Charity. „ It is a tabic of fingleneft, „ and thou art imagining mif- „ chief: It is a table of qui- $ etnefs , and thou art given „ to debate; It is a table of „ pitty, and thou art unmcr- ,, cifull : Deft thou neither „ fear God the maker of this 35 Fea(t ? nor reverence his „ Chrirt the refection y and i, meat ? nor regarded his , y Spoufe , his wclbeloved „ Guett ? norweigheft thine ,> own confeience , which is „ fometime thine inward ac- j, cufer ? Oh man ! tender ,, thine own falvation , exa- ii min , and try thy good >, will, and love towards the 5, children of God, the raem- 35 bersof Chrift , the heirs of >, heavenly heritag: , yeato- 5, wards the Image of God, •, that excellent creature thine >, own foul : If thou have of- 9, fended now be reconciled: L 4 If 223 Part. 224; Chap.i7 Of Love andCharity. „ If thou have caufed any to „ ftumble in the way of God, „ now ih them up again : If „ thou have dilquieted thy „ brother , now pacifie him : „ If thou have wronged him, 5, now relecv him : If thou „ have defrauded him , now „ reftorctohim: If thou have „ nouriflied fpite, now em- „ brace friend/hip : If thou „ have foflercd hatred , and „ malice , now openly fhew „ thy love, and charity : yea „ bepreft, and ready to pro- „ cure thy neighbours health „ of foul, wealth, commodi- „ ty, and pleafure as thine „ own : Defcry not the hca- „ vy, and dreadfull burden of „ Gcds difpleafure for thine 5> evill towards thy neigh- „ bour , fo unreverently to „ approach this table of the „ Lord. Chap. 22S Part. i* Chap. XVII* Of Examination. Hat the preparation of Receivers fliould confift in Examina- tion, istheplain do- ftrin of Saint Tax/, Let a man ( cxtminhimfelfy andfo let him eat of this Bread, &c. Exa- mination is a duty of Chrifti- j ans,necdfull at! all times; a good preparation to every o- thcr religious duty, fpecially to the bleflcd Sacrament: what it is wc do eafily under- ftand : An aft of the foul rcfle&ingupon it (elf in a cer- * tain kind'of judiciall procee- ding , to paflc ccnfiire upon itfelf, and its ovtn anions: ! wherein this is matcriall ; I that it be done diligently, and 8 therefore it is compared to the f L 5 work I 226 \ Of Sxaminsttiw. Chap.i 8 J ^ork of the Goldfaith, trieth Wis mctalls chrou Sec Ma- tter Ma. fon$ book iheTribu. n II of confer- ence. Sec the firit pare ofrheHo- mly rou- chiag the 'i^cra- or of thcJucte,who ex inga caufe, hfceth evei j cumftance : Confequc I they marr all , who ref 'in a fuperficiall, perfun land flender inquifition is not to cxamin : It ' examination, except itb ftantially , andthroughl formed : For this end it ce(fary that a man have k ledg of Religion , at le; the Principles of the and the Goipell^ofthcn of man , and the rcmed Chrift t together with competent undcrftandin the dodirin of the S; ment. Infants, Idiots, i rant perfons areunfitfo] holy Exercife ; The ignc man can neither won efteem , nor cflfe&ually thofe marvellous graces , ber Of Examination. benefits exhibited, and offered in that Supper \ but either he will lightly regard them to no imall offence, or utterly condemn them to his utter dc- ftrudHon. TimcaJfbmuft be allowed to this duty : Men arc not Angclls-todo all at once, or (as we ufc to fay)in an inftant; hereupon God allowed two days of preparation before | they came to hear the Law. | Hence is that laudable Ca- !non of the Church, to give j warning afore-/»and , that the people knowing the time, may prepare themfelvs for it. Perf§ns to be imployed in this work of Examination are the parties themfelvs, <*Amm himfclf^ it is not enough that another do it , thou mufl do it thy felf , and rcaibn good, thy Maftcr y thy Miniftcr cannot 127 Part. 3. 10. Canon 223 Chap, i £ Of Examination. ^annot fearch the heart , but ihoucanft. Many things arc in thy foul, which a ftr anger doth not , nay cannot under- {land. Q^ft. Is not then the care of the Minifier fuperfluous, in examining his Pariibio- ners, Crncz every man ntuft do it himlelf? Anfw. Nothing lefs : Saint Paul in that text fhew.eth what muft be done , not what muft not be done. Too much confutation, and diligence in matters of fuch moment can- not be ufed , nor too many eyes and hands imployed. Add this s that the obje# of the Minifters examination, that is, all that he can examin them about, is only matter of knowledg, or of criminall convention •: But befide this, inquiry muft be made by each man, teaching himfclf in re-i fpeft! Of Examination. (peftof inward grace, and fe- crct corruptions; confequent- ly as they that rely upon the Minifters examination , fo they that neglect it, are juftly to be blamed : joyn both to- gether . {pccially in cafes ex- traordinary, and fcruples of confeience. The Obiect or Matter of Examination is not menti- oned by Saint Paul : but by the Church reduced to thefe heads , Whether a man have Repentancc,and Faith;Thank- fuJncfs, and Charity: In each of them note the realbn of Ncceffity, and the mark or cognizance of Dilcovery. REPENTANCE/what this is, we heard before >cap. 12. Now accordingly mult each Recei- ver examin himfclf, whether he do truly repent, and be heartily forrowfull for his former 229 Part. : 2JO Chap. 1 8 Of Examination. former fins. Andreafongocd it is, that by contrition and forrow , the heart £hould be purged, which by luft, and wrath, and other inordi- nate paffions, fo often fin- ned againft God. The mark to difcern this godly forrow is afiedfaflparpofe of the heart to lead a new life *, to change the former courfes into better.!*^ purpofe^ ftedfaftpurpofc,that is ? a purpoie of the heart fetlcd and grounded upon reafon, and deliberation, to lead a new life, to refo rm all former cr- rours,and aberrations ; this is a certain, and evident mark of truercpentance,and godly for- row. By thisexamin thy felf touching thy Repentance : In vain is forrow for fin, where there is no purpofe to amend intinietocom©i Faith, what this is, we heard Of Examination. 231 hcardj^.i ^.Thcrcaibn,why P art * 3« it is required that we examin our ielves touching it,is,thac it may be tried 3 refined, and j quickned againft the time of uk. Great need of Faith to 1 ft up the foul above fenfc, and reafen, and to caufe it to lee in theexternall figns, that hea- venly, and fpirituall food of the foul. Add this alfo touch- ing the other a& of Faith, which confiftcth in Reliance upon Chrilt : when is it fitter for us to renounce our felvcSjin whom is nothing good,andto clcav faft to our Saviour, in whomjis all-fufficiency, than now when wc defire to ftcd tpenhim, tofatisfie our hun- gry fouls with goodnels. Marks, or Cognizances of Marks of trueFaithmay be taken from Faith. the Generation, and from the Operation thcrof. For the Generation, it com- meth Chap. 1 8 Of Examination • meth by hearing, is the effect of the Spirit, in our hearts working it by the Word; not ] the fpawn of Nature , nor the J fruit of Reafon, much left of Senfe;but the Word of God is that from whence itfpring- eth, whereon it feedeth , by which it liveth,without which it dieth. They , whole faith feeleth nodccay,inthedif-ufe, and neglc&of the Minifterie, may juftly feartheir faith was never right and found, For the Operation, Faith is fruitfull in good works, in all, but fpecially in the beft works , Piety, Charity ; at all times, but then doth it exceed it (elf, when we draw nigh to God : a fruitlefs faith isdead,a name, a picture, a fhadow of faith, but nothing clfe: nay,thcreis not all found in it, if it grow Hotdaily,ifitftill feck not, la- bour not to exceed the ttatcof yeftcrday* Now Of Examination. *13 Part, o Now for Thankfulness 1 and Charity, nothing more have I to add to that, which in cap.i6* <2r i 7. hath been delivered : There is fct down the reafen of their ne- celsity, together with the ef- fe£h of them, which are thje beft figns of difcovery ; This only would I have added touching Love And Charity , that it muft be univerfall : and indeed the univcrfality therof is-a good mark to dilccrn the truth, andfincerity of it : for if it be right, it will extend to all men, even our Enemies, c- ven to thefc that hate, and persecute us: This is indeed hard, yetChrift our Saviour [Mattb.y will have it : his reafon is, That ye may £f(that is,known to be) the C hilar tn of your hea- venly Father . God hath done \ 9 Chrift hath done fo, and therforc we muft dofo. Obi**. 44 2?4 Cfeap.iS Of Examination. Cor.6.7. Note this. Ncccffity of Sacra- me vail preparati- on. OtjeEt. Muft I then forbear my right, and fufter my fclf to be troden down by every one? Sol. Every fmall matter , tho it be our right, muft not provoke men to Law; mat- ters of moment, in point of credit, andprofit,maybcpro- fecutcd, fo that we make ufeof the Law, as of a Iudg to de- termin the queftion ; not as of an executioner to reveng the wrong, and fatisfie the fplcen. Thus we have fcen wherin ftands the Qualification of our fouls forthebleffed Sacra- ment,particularly the duty of Examination, both what it is, and wherabout it is conver- fant. Add in the clofe of all, the Necessity of this prepara- tion, which is Icen in the dan- ger that commcth by ncglc& ; for, as the benefit is great that \ cemmeth by theSacramcnt,if with I Of Examination. with a penitent heart,and pre- pared (bu I we receiv the fame ; fo is the danger great, if \vc receiv unworthily , if we dif- ccrn not the Lords body , if wecenfidcrnot the dignity of the holy myftery, if with un- waflicn*hands,with unprepa- red hcarts,we prefume unto the Table of theLord : Saint Paul faith, That he that eateth and drinketh unworthily, eateth and drinketh damnation to himfelf, which is well expeun- ded by the Church \HekinJdeth Cods vorath y and provokfth htm to plague him with divers dife cafes. and fundry kinds of death. You will happily fay, why fhould there be more danger here, than in the other Sacra- . ment ? I anfwer, the danger is not greater here, than in Baptifm ; for even there alfb is it great, if men do break their vow, and ' 1Z% Part, a Qncfi. tAnfw. folemn *36 Of Examination. Chap. 1 8 folemn promife made to God : But thcpcnaltyis morelpeci- ally mentioned here ; becaufc this Sacrament doth alwayes prefuppofe difcretion in mar, to know what they do, before they come unto it : befidcs,he that abufcth this Sacrament, doth indeed violate, and pro- phane them both. Let me clofc up all with the exhortation of the Church, which is two- fold. I. If there be any Blaf- This takco! phemers of God, any hindc- rers , or flanderers of his Word, any Adulterers, any in malice, or envy, or any Commu- ' grecvous crime, let them be- wail their fins^judgthcmfeivs, amend their livesrelie let them not prefume to come to this holy Table, left after the ta- king of the holy Sacrament, the Divell enter into them, as he cntrcd into Jada*, and fill them outof the third ex- hortation be fere the nion, Of Examination. them full of all iniquities,and fo bring them to deftru&ion, both of body and foul. 2 If there be any one,which by thefe means cannot quiet his conicience^let him for fur- ther counfell, and comfort re- fert to forncdifcrec^and lear- ned Mimftcrof Cods Word ; {pecially to his own Paftour, that he may receivfuch ghoft- ly counfell, and advice, as wherby his Confcicncc may be relieved: that by thcMi- niftcryofGodsWordjhemay rccciv comfort, and the benefit of abfolutlon, to the quieting of his confidence, and for ?.- voiding all fcruple^and doubt- fulnefs: So fhall he be found a meet parta- ker of thelc holy Myfteries. Laus Deo. *37 Part. Thista- ken out of thefecond FINIS. ■■■■*' READY WAV TO TRVE FREEDOM. Setdowne in A SERMON, Preached in the Publiquc Le&ure appointed for S.Pauls CrofTe, on the feaft of S. lobn Btptijlylune 24, 1638. ByT. B. Pr.Pl. C^ C*t<* C"»£"> €&fp «$» «$» 4^ *^> LONDON Printed by E.G. for Abel Roper &t the blacke fpread Eagle over againft S. Vmfiams Church in Fleetftreet. 1638. Concionem hanc fuper illud ; San- fti Pauli ad Ro- manos,cap.d. v. 7. typit mandari per> mitto^utpotecum utilitate publica conjunftifsimam. Sa. "Baker. Ex tdibu* Fnlbam TO The truly Noble ^ Vertuous, and Religious Lady, the worthy pat- terne of goodnes and piety, M^MARY WISE, Daughter to The right honourable, Edwakd j LordVicount Cbichefter, Baron ofBelfifl, &c. WIFE to The Learned and Religious lover and Pa- tron of Learning and Pietie, Thomas Wise, Efquire, High Sheriffe of Devonshire : A man rarely eminent for his Worthy be- loved of his Country, and honou- red of all good men. T. B. By dedicating the publicke life of thi s his flendci\ wcakc, unworthy labour, devo- tcth himlelf wifheth the continuall increase ot Love and Honour upon earth, ami hippijielTeln Heaven h-jixafter. c#» *>jy» <&* -»J^> <&» ojy> *&* <%> vp* *^» «4*^ ^p **?* *^ *v-> *$* ROM- 6.7. He that is deaci^ is freed from Sin. !1£E»^HE words of my Text you fee, are but few, the parts cannot be ma- ny :The parts thereof, (that I may wafte no time in a neeJ- lefle befpeakmg your attention J the beft part whereof tfils blel- I fed day, thrsTioly place, com- mandeth me to expert from you ; from you who are not ig- norant, and I hope not un- apprehenfive of that glorious though invilible prefence of die ever-bleffed Trinitie before whom wc (land. Not ignorant, A 4 and Gen^i? The ready way and therefore not unprepared^ nor unready with willing minds to prcient the beft of your attention to the holy truth of God. Peradventure alio the uti- lities yea and the neceflitie of the argument provided 5 wil awaken you to it.) The parts of my text (I fay) are theft two: A perfon: His privilege. The Perfon 5 « * zroSapaV, he that is dead. The privilege, fiJiifimjat^ is freed iv-jm fin. I begin with the latter : The Privilege. The Privilege is a Charter of Freedom :and D which is more, it is ^iw aVutettfg, Freedom from fin. Freedom, the (eed D .fpawn- of all aftuall tranlgreffions in every one of us. This is the'fin where- o£ S. ?*«/ fpeaketh • yet not in bppofition to other aftuall of-, fences jbut rather in ccmp.oii- tion together with 'them : viz*. as they and this together make, m to true Freedom. up a certain body of fin. And this is the privilege we have in hand., freedom from fin, both root and branchy both head and tayle. Freedom from fin: This hath its fiibdivifion : For in two re- fpefts we may be fayd men freed from fin. i. Qjt)*dredtHm\ when the guilt of fin is remitted . 2.6h4vdd Domiiium^vjhzn the fen/ice of fin is removed. Thefe two.tho different in Na- ture^and Notion : yetalway co- united in the fame pcrfon. And therefore may well Hand toge- ther in the text. Ahvay I fay in the perfbn : He that is freed from the guilt of fin, is alio heed from the fervice of fin. God doth not dj(pen(e his gra- ces by the halves : No 5 he doth make a complcate and perfeft workeofit, freeing us at once. Quoad prtteritHm 5 foin the guilt., QuotdftitHrfim^ from the lervicc The ready way fervice of fin. Good rea ton it (houldbefo : The one without the other would doe us -".finall good : what. doth it profit u? to have the guilt of iinpafttal'cii away : Ifflilliinmay have do- minion over us 5 and Sathan lead us captive at his^pleakire? Therefore as David : fbnuiile- very good ChriiHan joyrie thefe tw T o petitions, fl ej *f ene & kf*p Pfal* 19.12 me ' ^ a -notfinhavt dominion over mcei But will the word in the text bcare both \ yes very well : It is rtiA$rf»3 jfiftifed 5 as the vulgar Latine.and the Englifh margent hath it : to jiiftific (we^nexvv) is in Scripture iifed, as a Legal! phrafe, to notifiCthe Sentence of the Judge acquitting the per- fon accufed or the party, chal- lenged 5 the.one from the bill of enditement framed aga'nft him,, the other from the pretended challenge of intereft in liini : tliis is 7i/>^ti?v 3 tojuftifie : the ^ p ccfoiij to true Freedom- ! 7 per ion thus acquitted is cTr//^-- afAu^r juilified, freed by law from the.endi cement : from the challenge :fo then die word will beare both : Freedom from guilt ; from fei vice, and fuhje- ftion. And yet 3 tho^bothdoe alway meet in one peribn. Tho the word would admit both : yet (I fay) both are not intended in : the text 3 at lead not equally : but the latter only :fc. Freedom from the fer ice oflin : hee that is dead is freed from the domi- nion of lin. This is proved by the Coherencermy text is a rca- ion: the coiijun'&ibn FOR doth (hew as nnjclr. : a^oifon,alle«d to prove what in r verf t 6.\\\x$ de- livered : and there It was laid : our oilman is crucified 3 that die body ofiin being deitroyed we might not ie rye iiir : the rea- fon hereof is : Eecatifo, £**£*** if 4

u frad from fin ^ihM is,from the dominion and ici vice ot iin.. So 8 The ready way So then the privilege in my text intended is, (as you fee) a freedom from the fervice 5 a deli- very from the dominion of fin : touching which , letusfurder enquire and learne 5 the excel- lency : and the propriety. How great a privilege it is : and to whom it doth belong : thefirft will perhaps incite us to labour fork : and the latter direttus how to attaine unto it : a word of either : that I may come to the ufe and application. I . Thz Excellency ofthk Freedom* T His 'frill- belt appeare by the contrary .fli £.The niifery of them that ar£ Tervants of fin : If the fervice offin be a mifery : Then is the freedom from it a privilege of excellencie. The fervice of fin is a miferie : fiire enough:a meer flavery :yea of all flaveries theworft^ which will appeare to true Freedom* appearein viewing the quality, and condition of the matter 5 the worke, the wages. I . the Mtfter u the VivtH : he is the mafter in this fervice : as ibrtheworld,and thefle(h 3 they are but his agents;under-pfficers toexa&thetaskeof fin. It is the divell himfelf,whbnTiinful men 5 doferve^heis their King, their God , heruleth in the children of di (obedience. And what is hee ? aiervant 5 aflave: nofla- very totheferviceofa flave : no llich tyranny as that of a flave, when he hath power over free- men. Of all (West,, the Renega- do is moil furious andunmerci- fulkfuch is the Divcl^n aboftate r AngcU. Adddcnwy.and malice, >f**™f*. and you make up ail that can ^aim in li» beexpe&ed from a furious pa^ bera colla iroon: envy is his proper fin- fannis. envy to mankind : not lb muck thelubj-j&ion of mankind doth heefeeke, as the dcitruftion : a Murderer from the beginning. Hi3 UccbeU** io The ready way Mita.*.i,ai -Pro.4u6, His violence is in a manner irre- futable, lie taketh them at his pleafure D and leadeith them whi- ther he iitteth : cafteth them in- to the fire, and water. Hence it is D that covetoufnefle, and anw bition (lay the fame of all other enraged lufts D and paflionswher- .in iinfull men'doe ferve the di- veli) knoweth neither right, nor wrong : neither kith nor kin. Abfalom regards not his father, Am*on his fitter D j4d$mab his brother 5 J.ttdds his Matter, nay his Saviour y is not this a mifer- able fervitude., and flavery ? Nay the iervice ot the diveJi is yet wcriey ftkforcerei>]ike he do -h bewitch hisilavfes 5 fb that they take .pleafurevin! their thraldom they joyjarid delight in it< they ft tidy y« and plod to doe it 5 they will breake theis fleepe 5 for- goe their food ratKer than want time to doe him fervice, Hce hath put out their eies 5 their right cie a astyabafh^ afitname fori to true Freedom. i n for him that in this envious aft did mecrly reprefent this ferpcnt of whom we fpeafce; they fee not their mifery , pitty not themfelves , nay rather Jcoffe, and deride all flich, as be not thus like themfelves en- llaved : now then, judge I pray is there any flavcry .like this, in refpeft of the mailer ? 2. The work* u 4S bad : It is bafe drudgery, no fcavenger So filthily jmploied as the -Ser- vant of fm y how bafely penu- rious, and niggardly is the co 4 - veiousman ? How doth he pinch his belly ; (cant his back, pine, and ftarvehis family,that he may ferve LMammon and heap up wealth ? How bale in his fawning flattery is the ambi- tious? fee it in i/lkfofon^ not a .fubjeft in the Kingdome, to the mcaneft va{Tall,but he doth court him„ and complie with h ; m, that he may ilcale away the hearts of the people, and lb 12 The ready way fo afpire to the Kingdome. No flaverie like the fervice of fin., in refpeft of the worke. 3. 7^#f?jg« D thebeft that can come of fin is fhame 5 and for- row hence that of our Apo- ftle verf.2i.Wbat fruit badye then efthofe things , rvbererfyou are n$w afiamed? If not fhame and forrow to repentance 5 then feare and (mart D horrour of con- fcience inafearefull apprehen- sion of vengeance to bee infli- cted by God himfelfe. And laft- ly , *r*r : and thus we fall intp the firft general part of the text, fc. Theperfon, which I did tormerlie paffe by $ But having now found out the privilege and its excellency, returne we to the perfon and the propriety : this is(as we fay) by death , he that will have it mult die for it, die before he have it. This is an hard tasfce. The pearle was precious, the purchafe good : but the price is deare , yet certainly not over deere, who would not rather die , than live in flavcrie to fuch a matter as the 14 Vott. Ecci.9.6. The ready way thedivell ? than to be imploied in fueh bale drudgeries as the ferving of divers lufts and plea- sures D fpecially when the wag- es thereof is fbrrow 3 and fhame, feare and horror., death and de- ftruftion. Q^?>nt will death free us from fin 5 and the dominion ofit? tsf. Doubtlefle it will, death puts an end to the works of fin : aead men fin no more 5 as Sslo- mon faid\ of the dead. Their Uvt & btired ferifbidwuh tbem^ So may we fay of their finning: the afting .> working thereof is perifhed with them, at leaft wife this is true of the godly. Some queltton the fchool men doe make touching the damned ill hell 3 whether they doe not ftill delight in their former fin- full courfes ; whether even then they would not if they might commit the former villani's : whether they doe not even de- teit to true Freedom* l 5 teft and blafpheme the juttice of God ^ whether their blas- pheming be not linfull : whe- ther they doe not increafe their tormentseverlaftingly by their daily blafphemirig? Touching fuch qneftions/ay with Atifline, Aug.deG* Pwftst dubitare de occultis qukm . *e(> ad lit- luigsre dtincertu : humble igno- ™»,//&8, ranee is better than curious in- ! c " " quifition.But whatfoever be de- termined touching them D certain it is in refpeft of the godly D that they are freed from the Ser- vice of iin by death : in their life time they tin daily $nor can they be freed from it : but death puts an end to the Service of fin : not till death. Hence it is, that by the And- ^^ ents bin, j. e. this viciouineile or I u^ac. ^ a; « v & 0n<7tt roc. at) am 7jttVflf7ttj dpfMVtdt 7F>*vkM^ Kafpt; ifShA^niiztifSf ti$w t &c. yideMetbo- ikivfibadfud £pipbamm,H*itfi€4. nam re i6 the ready way nature hath been compared to the Fig-tree";, or Eldern-tree 3 which hath fo faftned her roots i n the wall, that there is no de- ftroying of it, except the wall be pulled downmo pruning nor paring will ferve the turne. The wall muft downe : fo here, till death diflblve the frame of bo- dy andfoul^iin ceafeth not; [but then it doth* Hcthdtu de*d is freedfromfin. Many are the privileges of deathj but this furmounteth all. In which refpeft holy men have wiftit for death., that fo they might be freed from this body of Sin. And indeed the pious foul, who fain would walk with God,and approve himfelfe unto his maker., but cannot, being hindred, cumbred, captived by this Body of fin , death, and the freedom that commeth by it, freedom from fin^is by him ap- prehended as a fpeciall benefit. This freedom would many a poore to true Freedom* 17 poore foul redeem with all his wealth, might money purchafe it.Never w^sLazaruf mose irked of his ulcerous, fore*, or of his life in refpeft of them: never was any captive in Bariarj more weary of his life in refpeft of his mHerable fervitude/than ma- ny a poor Chriftian is in refpeft of his.fpiritual ulcers & Sathans buffetiogs. Worldlings are not more tyred with crofles^ when they come thick and, threefold (and yet fometimethey wifh for death more thaiv for treasure, only to be rid of their crofles) than the godly are wearied with their finfull corruptions 5 when this lull, and that paffion leads them captive : when neither their thoughts by day ? nor their dreams by nighc : when neither their civil] commerce^ nor their (acred and fecret devotions are freedirom the .intermixture of corruption. Ohi what a forrow and heart-breaking is this: and were 1 8, Vfi. The ready way vyere it not fin to make away fiich a (infill life, fbme of them woultbotherwhiles not live an home longer, only to be freed from lio, knowing that he who is dead 5 is freed frbm the domi- nion., fervice D and flaverie of fin. Behold then in this D a ground of confolatioo, againft the feare of death: Death is a terror to the fons of men^the king of terrors. The fear of it caufeth fbme to be all their lije fubjeft to bonddge. They dare not dye^not think of it j and when it commeth, how are they apalled! yet Ioe^there is a benefit purchased by it D taore of value than the whole world : from how many troubles doth it free us? how many diteafes & dangers of the body?but al theft are nothing to this benefit of the foule ; it freeth the fbule from fin* Now then D if this Body of fin be fiich a cumber, audio trou- blefome to the holy hearty have wee not cauft to rejoyce at the to true Freedom* the approach of that which wil rid us of it ? ftiould we fear 3 fhun 5 abhor that which will do us good? What prifoner h a- fraidofthelaylers approching when he comes to (trikc off his fetters ? I am entredj as you fee, into a pleafant Theme, a profitable meditation : But my text calls upon me : and the coherence whifpereth in mine eare j telling me,that though this be a truth 2 a truth full of comfort : yet is it not the intention of the Apoftle in this text. How (b? Because . to this propofition 5 He that is \ dead % i* freed fr*m fin, he intcn- deth to fubnett this aflumption, i Teuaredctd: confequently : the words are not to be underitood of death in its native fignifica- tion. Let thispoynt then alone D though it be a truth : and feek for that truth which the B text »7 As Col.?.* 18 i. Tim. 1 J. 6. Eph.!.af. Tfc ready way 1 " '— " ■ — j ■ text inrendeth. Jj^ How then ? Is there any other way : todye 5 and yet not dye: That men may be fayd, to be dead while they are aJiive: That the Apoitle may tothem yet living, and like to live, yet fay 5 and that truly : Ye are dead? A. I remember a fpeeeh of St. Pauls ^ touching the wanton Widow that liveth in pleature, that fht is dead whik fl>e liveth : dead D and yiet alive? Aftrange fpeeeh : How can this be ? Elie- where he meritioneth fome that are dead irijins a id irefpjffes ; o- thers D deddin jkais fins, and the Col.x.^j. ! uncirc*mciji**iofithev fl>Jh. Sure- ly in this Jenle he fayth of the widow, tnat fhe is dead while (he liveth: B; t can this be the meaning of our ' word*,* afrbtaftbj far be it from us tothink< Nay certain] v 5 thele are fo from being freed iro i;a tlvt of 1 all ot hers they arc rrioft en I to (in : willingly enflavcd : anJ 5 (laycl I to true Freedonf* (fayth our ApcftLe) vcrfe, 16. Knmjemt) that to whom yeyceld. jotrfeivesfervapts to obey, bisfer- vi*ts ye are to rthotp iee obey} Thefe then are \\Qtpi the jnuat- bef : none of them is i.kz&svip^ deadj.csl.in the true raeajulng*>f our Apoilles phrafe. But what need we feeke fur- ther^ hen even in this Chapter, we fincte an explication. laverfe 2. we have mention offomethat are dead to Jin : and fo verfe u. Recko ye your felves.to be dead indeed unto iia, but ali.ve nm* God. Marke that, dead and yet alive. And (6 Co/. 3. 3.70* are dead, a >d j9ur life u bid rvitb Chifi ** Cjod. So then we have, found out this, that death and life may both' be found in the fame perfons, and that at the fame time. And dcubtlefle this is the death we ieeke tor: A death H*$*Ji*:tor this phrale can mean nothing el (e but this $ to be as dead men in refpefit of fin : dead B 2 in 20 The ready way in defire, dead in delight 3 dead in aftion 5 dead in affe&ion; to have no more readinefTe and defire to fin^ or delight in it D than dead men have in the com- merce and travels of this prefent life. And that fuch a one fhould be freed from the fervice of fin D is confonant to reafon. Dbnbt- lefs therefore this it is. But then wee are to enquire^ how 5 andinwhat:fincewcare faid to be dead to fin ; how may this be underftood ? The words of the Apoftle in verDJ. give the anfwer^ if we doe compare them with thefeofthe Text : There he &id OHr old m*n U crucified with htm i.e. rvub Cbrift.thzt henceforth wee (hould not -ferve fin : For faith he in my text 5 #f that it dead u freed fnm fin., and then verf. 8. If we be dead with Cbrifi.This might ieem a ftrange inference: our old man is cruci- fied anddeitroycJ : therefore we are freed^ and wee arc dead : but to true freedom. but Co it is,we arc faid to be dead tofin,whcnfindyethinus, and contrarily n we live to fin when fin liveth in us, fo alfo vtrfi i. we arc (aid to be alive unto God when God liveth in us by the Graces of his fpirit : According to that of StPj*/ D I live, yet not Ljbut Chrift liveth in me. This life is in refpeft of the vigour 8c operation of Grace, and finful- nefle in us : when Grace atteth, and worketh in us vigoroufly, it is faid to live in us „ and wee live to it, alive to God.So when fin reigneth in us, it Jivech in us, and we live to it; but when it hath no power over us, it is fayd to be dead in us, and we dead to it. Well then, we now fee who is thiso*W)>x»&*: he that is dead, to whom this freedom from fin belongeth : Cc. He that u dead to (in: he in whom fin is mortified, the old man crucified, the body of fin deftroyed : he is the free- B 3 man 72 The ready way manrthemanthatis freed from the dominion or fin. ^ But as yet we are not ao qhainted with' the meane and manner how.this death of finis wrought id us. A. That out of verC 3. Know j, his. death : Suhus may wee bee uid Msrivi cum Cb;ifl4 dcrxd vvich Ghriii,as vnf. 8. Conjefnliit Buried with him : asz>#r/4 # Becaufe D as he dyed and I was buried : So wc alio in Bap- tifme dodk to fin 5 aud ar^buri- ed^by vertue of that vow,and fo- lemne promife, which in our Baptifmc is required and perfor- med. This is a true faying^and of all men to bee received : Chriftians are crucified to the m /^( a s Saint 23 Doli. 2. *4 Vfc The ready way Paul faithof him(elic,&i/.& 14.) they are dead to fin , yea buried too D B? their vow ofBaptifaiiyet indeed this isnot al that the text intendeth 5 as I flial {hew you by and by :but firft makeufe of this branch of holy truthrChriftians by their Baptifme are bound to be dead men., dead to fin : their vow and promife, is their obli- gation. Therefore 5 what afhamcis this to multitudes of Chriftians amongcftiiSj whom no care, no regard of this fblemne vow and facred promife/foth once touch their confidences? what an argu- ment of confufion (feould this be to the covetous 5 and voluptuous ? to the covetous whether of rich- es,or honour : to the voluptuous whether in wine^or women ? It (hould be : it {halbeoneday 5 if it be not now : Wee fay to them now : O yee (bns ofmen^how long wil ye turnc your glory in- to fhame? this your vow of Bap- tifme to true Freedom* tifine into an argument of con- fufion > How long will yee love vanity j aiivl fecke after leafing? ■Confidcr, and remember that • vow which in the face of God, and his Congregation was fo- Icmnly profetfed:Thuswenow: and happy they who lay it to heart : For the day is comming, and the home at hand, when in another manner (hall it be re- quired:th: ten iblejudgc clothed with Majefty, fitting upon his glorious Throne, attended with millions and myriads of An- gels, (ball ere long call them to account for this vow of theirs : Is this according to your vow ? you prophane Atheifts , cove- tous worldlings, voluptuous E- picures?wcre you admitted to that (acred ordinance upon this your folemne protection, whereas elfe you had been calt out as abhominabU excre- ments: and hath this been all your care"? all the confcieic: Bt s r« a: 76 The ready way that you have made of lo facred a proteiration ? Call you this to renounce the world D the fle(h and the Divell : to covet fields, and to take them by violence : to revell and ryot in the day, to fcoffe and mock at true grace and goodnefTe? Is this your vow of Bapttfnie^Depart^depar^you mifhamed Chriiiians. But to my text againe : That by the vow of Baptifme we are "juftly accounted dead to fin, Baptifed into the death of Chrift .> and buried with him : That it is a fhame for us to re- vive againe, in our affe&ion to fin D and the profecution of fin : ThisTgmnt; But that this is the meaning of St; Paul hi this Chaptci^whenhclrfyth, We1xi will affoord me. Know then, that this word .is derived of T*fitgjtw y and doth prefuppoie it : No place for J*e704. but where 70 fiw» is preluppoied : i. e. No place for juitifying, but upon the prefuppolall of Jiift D and Jih fticc. See this in all the fenten- ces of JuiHfication D whether Le- gator Evangciicall. God doth j?iftifie none (ni(i mtrvtuicntz ju- fiiia) none but the juii : i.e. : *ione but ftich in whom is found a true reall juttice, I aniwcrablc to ch.it law, by which the fen- tence of Jultiticatiun is rc^ula- 27 ted. Henccitis.th.it th. Tljt ready way. ciowne the aft of aithand good works to be the formall caufe of our jultification in the covenant of grace, became difcharge of a debt 5 and latisfyiiig the Bond, whether t he money be fine , or bafc fo that it be currant coyn : Others whiichdiflike this latter aflcrremjj to true Freedom. aflertion •, which oppofe this conceit of fubftitution, and de- ny that a man is Juftified by any thing inherent in himfclfe D doe withal lay this for the groundof Juftification:That firrt ofall^the Righteoufnes of Chriit (which we all believe^and acknowledge to bee every way perteft 5 and compleate) is by imputation, that is, by the free donation of God applyed to us, and mad- ours^and by Faith apprehended, received prefented asourowne, that this I fay isdone, firft,that is in order of Nature D before that we are Juitified , acquitted^pro- nounced righteous in the light ot God. The reafon whereof is, Bccau(c, the fentence of abfblu- tion muft needs bcjtift : The rukof jm'ticeis 3 that the fentence: be a word of truth : anrwerablc to the thing itfelfe:confequent- ly to pronounce him juft and] righteou$,who is notfirft found* to be fo,ekher by infuiion,or-by 1^"- The ready way imputation is n t }uft D and right. V it be not tJA'w*>> there is 110 ^c/)j^i&7K4 To appiy this toourpuspofe in handle, to prove ? that this dying to iin verf. 2. this dying with Chrift verf .Shy whkh wee explicate ^a^a*^ him that is dead in the words of my text : That this I lay. cannot reft in the vow of Baptifme : Set the argument thus : Itmnftbe/iich adeath y anddyingtofin D as by which we are freed, yea Juftitied that is D freed by the fentence of theludge. Now it is not our vow of Baptifme, our aft of Renoun- cing the world D fie(h 3 and Dive]], that doth free us from the domi- nion of fin: No more than if a Servant renounce,and run away from his Mafter^is thereby freed: No D it muit be the aft of a Supc- riour Iudge, which hath power to free us., to pronounce the len- tence ©f abfolution on our be- halfc- to true Freed&m. halte. Now this fentence muft be juft 5 elfe is it not the fentence of a Ju Ige. The tenter ce of a Judge muA needs bee juilj ehe he is not a Judge, but a fnbverter of Ju- stice : Itwerenotjufticeutree the fervant from his former Ma- iter 5 meerly upon his ovvne re- nouncing and nothing elfe : But ifekher his maiter hath not kept Covenant with htm 5 or it his time beeup:then may the Judge in Jutiice pronounce that fer- vant free from his Mafter. So in this cafe of ours : the plea of Ju- (Uce on our behalreagainli the feruice of lin 3 is that our time is up in Bapti(me< No indenture binds any longer than for term of life, heethat is dead is freed : .■: our life,*! n which wee were made the fervants of iin is ended in our Baprifnie. How fo ? Not by our proteftation againft fin : by oiir participation of the death of Chrift- : \\ hich is the truc.properand ful cfFeft of our Bai 32 The ready way Baptifme. And Vhis is the true meaning of the formerphrafe 5 Bapti^tri in Chrtft*m i e in communi§nem Chnfli^ Baptiied into the com- munion of Chrift and his death. Chrift our blefled Saviour died to put away fin: we are baptifed into his death, by our Baptifme incorporated and implanted in him dying.and'dead: And there doth end our life to fin : Confe- quently it is not our proteftati- on againft fin^that frceth us from the iervice of fin : but our parti- cipation ©f the vertue of Ghrifts death y . and burial]., that indeed may (hew our defire 5 or good wil to be freed: but this is it, which is the true ground of our abib- lution. A little to infift upon the ex- plication of this point. Call to mind what the* prophet EJ*y hath t delivered : The Lord ha\b layd hfw bimi.e. Chrifl; ? the tin- fwj ojus all • And what the A- pottle to true Freedom- \ 33 poftle, Hee made him t o be fin for us who kne_w no fin : the meaning whereof is, that God the Father did by imputation lay upon his fon Chrift the fin ofmanfcind:ChriftontheCrofle bore the fin of mankind. And now he being thus made a firmer by imputation, hee is crucified for mankind,and mankind with him. In his Crofle did our old man receive a deaths woundt And mankind in refpeft of the life of fin did then dye with Chrift, 8c with him was buried. Mankinde I fay 5 not univer- sally, but indefinitely confide- rcd : For belides this death and buriall of Chrift, there is fomc- thing morereauired to bring a- bout this predication. We are dead D and buried, and with him, and confequently freed from fin. Something more, there nmft be an application of his death and buriall to us in parti- cular. On that day 5 the day of his 34 770-^*77. Col. 2. II. |.79S.RolX1.6» 4- hispaffion, allmanfcinde dyed 5 and was buried in him, and With him. (It is St. Pauls own co nclufion 2. £0^5.14. we thus judge, that if one dyed for all 3 then were all dead. As before this J n Adam all finned ^and dyed) ButbefidethiSjthereisaday in which each man particularly doth dy with Chi ift, in refpeft of the old man, and is buried with him. This meanes of application^ by whidi the death of Chrift is made ours,, and' we faid to be bu- ried with him D is the Sacrament of Baptifme. By baptifme wee are united to him. That myfti- call union which is the ground of all communion with Chrift, is begun in Baptifme : Nay 5 it is wrought by baptifme $ and therefore verf. 4.St.Pj«/addeth 5 Wt art buried vtitb him by Bap- tifme : not onely in Baptifme^as in a figne; but alio by Baptifme^ as by an Inftrumcnt^ is that my- fticali to trbe Fnedoto- fticall union wrought betwixt Chriitandus. Now that this mn ft needs bee the mie meaning or thet^xt lit hand 5 k will appeare by t he Co- herence. In verf. 2. heefheweth, that wc who are Chriftians mty not any longer live in iin : his reafori is 3 becaufe we are dead to fin.The argument ftandsthusrlf we be dead to iin y then we may not : hay indeed except wee re- nounce' our Chriftendoriie wee cannot Jive any longer in it. But we are dead to fin. This he provethby the efficacie of the Sacrament of Baptifme : We have been all baptifed into Ie- fus Chrii^ united to hin^ incor- porated into his myiticall bo- dy^confequent!y 5 baptized into his deathjthat is 5 united to him in his deaths bmied wwdv him, verf. 4. Jmplwted together w tb him in tbefim (nude of bus desth, verf. 5 . crucified mtb h\m y and the body tf 3.Vo3. The ready way body of fin deflrnyed. verf. 6. All which proveth,that we are dead with him> partakers of his death and buriall by our Baptifme. Now then, all this is done: But to what end? Surely to this end, that being freed from the dominion of iin 5 we might not henceforth (erve fin, that is, not live any longer therein. For why? It is well enough known, that he who is deaa , is freed from bis mafter. No msjler bath fower overhu fervent any longer thanbeliveth* So then, Horvfoevet before our Baptifme we were the frvants of fin : jet fince tbjt t'me we an freed. He that is dead, is a free- man, freed from fin, from, the dominion/ervice and flaverie of fin. ButWeChriftians baptized, are dead -, dead with Chrift in our baptifme ; Conlequently freed from fin, the flavery of fin. This is the do&rineof St. Pa*l : And if the witnefle of St. Peter may to true Freedom. may adde weight to the confir- mation of it, fee him affirming ths fame D Chap*4 . i . He that bath jnjfered iff the flejh : * And this is t.e privilege of all thofe that by baptifme are made partakers ofthe death and refurreftion of Ckrift (as the latter end of the third chapter plainly ffieweth) Such a one fayth he 3 bath cesfed from Jiff. How from fin ? From the aft of fin ? from the inhabi- tation o "(infill corruption? No : That is a degree of perfection not attainable in this life : but from the fervice, the domirrtoo, and-flavery of fin hath he cea- fed : that he fliould no longer (erve fin D live in it verf % 2.^. Thtsfor the DoHjrine. Now come we to the Applica- tion. I. U S E. Of InUrnUion. HEnce then we fec D and learn the efficacy of this blcilcd ordinance 37 • i &/*»*«- puvw Rom* 6.7. and or ntftt) 4. 1 • art Sy»onym«l, and exptjfe that faruch pitlQa af Cbnfisdeaih which u the efMofw Bupujme. ?8 The ready my 1 (finance the Sacrament of Bap-' tifme,, this is the ground of all that Saint /Whatji letdown: hence that wmzfupfy, verf. 4. w'yi$uhi }*¥?&$>> verf 5. n/pwuwfy! verf.6. Hence this aV^^and confeqnently this f tf&%&j)l&- Hence our Communion witlj Chrift in his death 5 and Buryall, and confequently our frcedome horn the Domiuionjea and the. guilt of iin.Nay hence our union with Chrift i and our Incorpo- ration. This is a point needeth a little confirmation and explication : An3 what fitter day to handle this point > the efficacy of Bap- tifme 5 than this 3 the birth-day of that Blefled faint, who was lent of God to preach the Baptifine of Repentance : who from that] iacred aftion begun firit by him, received the far-name of Baptiih, by which to this day hee is knowne, and diftinguifhed.The day then is fit for the theme^ let 1 your to true Freedom. I 39 your patience attend upon it. That there is a my iticall-uni- on betwixt Ohrift and his Church ' that this union is the ground ofai Communion with iiitn in his merits^nd Graces^all doe grant : Reaipngood : The firii is ex^retfed in many iimili- tudes of wedlo'-' | Q \ a B xiy : a Building : a Tit- Chnii is the Hus'^a/uUhc h %id 5 the f oundn- tion,tiiw vinc:The Church is his Spo.u^hisDody. Christians are rnvrmh^rs^oues^Branches. The other continued by reafon. No. paFtici-pation^til incorporation: ' Ehe MEW not endowed till mar- ycd : The Branches receive no xcept theyabide inthe vine: Nor mankind any Grace from Chriil.tUl United to him. Of this nonundoiibtcth : But hat this union is andfeftotBaptiihieis -not a ^by all.Anet- ofthefpiri^ and faith they do grant it to be : . But th } ic the Sacrament (hould have any hn- gcr 4 c The ready way gerin it, that is doubted D di£ p uted 5 denyed. So alio that the members of Chrift are freed from the guilt of fin : yea D and from the dominion thereof by vertue of their uni on D and com- munion with Chrift 5 is not de- nyed : but that the Sacrament Should have an hand in working this blefled 5 and defired operati- onrThat Baptifme fhould kill & crucifie the power of fin : This will not downe with (bme^this feemeth not fo tolerable. And yet if we doe either confiilt with the moil orthodox and found both of the ancient Fathers and modern divines :If we regard the do&rine of our owne Churchror do rightly underftand the Scrip- tures : wee cannot but acknow- ledge this to bee the efficacy of this (acred ordinance,(c. Our u- nion with Chrift 3 our Com- munion with him in his death and buriall : A death unto fin : , and conlcqucntly freedom from | the! to true freedom. the guilt,and dominion of it. Yet here is to bee noted, that when wee preach the efficacy of the facrament in the work; or our union and communion with Chrift,and>the benefits thereof, fc. Freedom from the guilt and dominion of fin, wee deiire to bee underftood with thefe two Caution?, and Limitations. I. Caution. That the efficacy of the Sacra- 1 mentis but Inftrumentall only: ; The ipirit wee acknowledge to 1 bee the principall -efficient, and j Baptifm only the Infirument of ■ the fpirit. # The water of it felfe can reach no furdcr than the body to wafh it. But in the hand of the Spirit It receiveth an effettuall power to worke upon the foul. Not much unlike to the, word prea- ched:Of it felfe, as it procecdeth from the minifter,it reacheth but to the car:but as it is the hand of C the 42 The ready way _ the Spirit^it is mighty in opera- x tion, even the power of God to Salvation. Or clfc exprefle the truth of this point thus : this efficacy of Baptifme is not in the water 5 but in the blood of Chrifh That is it which waflieth the Soule 5 as the water wafheth the Body : It is the blood of Chrift thatkilleth fin in us; that ta- keth away the guilty that freeth us from the dominion of fin : thatquickneth in us the life of grace and hoi ineffe. The blood ofChriftjIiay itis 9 that doth this. Butthefeeffe&s are attri- buted to the- clement, and it is | fayd to dec thefe things^by rea- fbnof tfiat Sacramentall union;, which the Spirit hath now wrought betwixt the figne and 1 the thing ii^nificd. And why fhouid it feem in- crcdiblcjthat the water of Bap- he^ or lather the blood of Chiiil coniklrred nowasinthe I Of the "Spirit,, fhould be able to true Freedom. 43 able to 1 produce j thefe^ 'hapny effefts whereof wee fpeake ? Is any thing impartible to God ? Whence is that vertuc, which Bread hath to feed the body ? Say the fame of all other Crea- tures appointed for food and phyfick.Is it not fro theword of God? Whence had the water of lords* power to cleanfe the Lc- profie of N***** >Salt to heal the fp rings of lerkhoi Clay to cure the eye-fight? Is not al this frcm the word of God 1 And cannot the fame word of power make the water of Baptifme^the blood ofChrift, an aftivc inftnmient to effc&uate and produce this union 5 and Communion with Chrift? This for the firft Cau- tion. 2. Caution. This efficacy of the Sacra- ment doth alwayesprcitippofc a right D and due receiving : This is alway tobeunderftood 3 \ C 2 44 Tf)e ready way we fpeak of the efficacy of either Sacrament 3 that all things bee done according to the inftituti- on:both in refpeft of admin i- ftration of the dement^and alio inrefpeft of the Qualification ofthe receiver. The words of our Church are thefe:by it(that is D by baptifme) as by an Inftrument D they that doe rightly receive the fame are ; grafted into the Church D have the promifes of remiffion 5 and Adoption fealed^Faith confirm- ed^ and Grace increafed. And this right receding being pre- fuppofed^ jyee doubt not ot the efficacy of .God ordinance : Be- cau{e 5 Gods ordinances muft needs be effe&iull to work that for which hce hath appointed them : clfe there would be either Ignorance^orim potency in God^ which is Blalphcmy once to imagine. If there be none errour committed , either in the admi- njtitring^or in receiving the poti- on to truefreedoml on appointed, there muft needs be error or ignorace in the phy- iitian that prefcribes it 5 if the potion takenot effeft in its ope- ration. Now this is the end 5 tor which the Sacraments in geneialJ, and Baptifme in fpecialJj is appointed D viz. To incorporate us into Chrift^ and Co to make us partakers of al the benefits which flow from him : confequently they that are rightly baptiied doc receive the benefit for which it was ap- pomted,r Rightly, I lay, elfe no- thing is done. Both wich points are proved by th.it one text of St. Peter : Baptifme favethus. There is the efficacy of it : how ? As the Ark did Noah 5 and his family^ thacis, inflrumentally : not the putting away of the filth ofthefleihj wich is the bare Aft of watjr • but the anfwer of a good Conference : thisfhewes the necefltty of a flight Qua- lificatian in the Receiver. A C 3 rieht 4 6 The ready way A right Qualification^what this island wherein it confifteth you may read colle&ed to your hand out of the text of Scripture in thcpubliqueCatechifme : The Branches wherof are thefe two : Repentance,and Faith : Rtpent and be haptifed (faith Saint Peter AUs 2.58.) every o*e ofjon$h\ the vameoftht Lord Iefus : for the re- mifliw ef fins:**d ye fbtllrcc live the gift of 'the ffJjGbojt. Bt\hat bduvei'v (faith our blefled Sa- viour UHarke 16. 1 6?>md is A»p- ttfed y fhaUbefavrd. This testis for faith; where" note 5 'that this Faith is not that alone, which beleeveth the Gofpell in gene- rall : but in fpeciall that att of Fakh which doth beleevc the pronrifemadetous in that Sa- crament. So then, whofo are thus qua-i lified D they are rightly baptH zed, incorporated into Ghrift, buried with him, dead to fin ; and fo freed both from the guilt of to true Freedom* M of fin part, and from the Domi- nion of lin for the time to come, I And who lb faile and corns . fhortofthis qualification, they are not rightly baptized , not worthy receivers, and fo not > baptized into Chrilf 3 into his I doath : not dead to fin,not freed ; from the guilt, and dominion thereof. And happily, hence it isthatinverf. 2. hefayd,S0«rf- njrfm at mtc baptised into Je- ftu Cbrift, &c. Which phrafe doth fecm to intimate that fomc of them were, and fomc were notrbecaufe writing to them, of whom this qualification was required, Men-grown ; it might fo fall out, that feme of them, who were baptized, were not I worthy receivers, and fo might (faile of the benefit, which all j worthy receivers do obtain by that bleficd Sacrament. And fo much be fpoken of the fiiit ufe,yr. ofhjlruftion. C 4 2Vfi 48 The ready way 2.USE Of Confolatien. Hence we have a good ground of Confoktion for parents in refpeft of their children that dye in their infancie : fc. by the Sacrament of Baptifmc they are freed from the guilt D and from ihe dominion. of fin : Confe- quently, there is no reafon to doab: of their falvation. Nay 3 goodieafon to be well aflured of the fame: For what fhould hinder their entrance into Hea- ven D who are freed from the guilt and dominion of fin? But how can this be, (you will perhaps reply) when as In- fants doe want the qualification requifite to make them right and worthy receivers 5 to wit., Repentance and Faith? I anfwer, according to the old rule: Where nothing is re- quired^ there is no forfeiture 5 if no- to true Freedom- nothing be performed. Neither ofthefe two are rehired of In- fants : Not repentance 5 becaufe not yet guilty of aftiull and bnall tranfgrelfions. Not Fa : th becaufe not yet capable of InftriuSior^ nor fitting to heare: Confequently 5 the Sacrament niuft needs be efFe&uall in them 5 according to the inftitution and ordination of God to incorpo- rate them into Chrifh, and con- fequently toficethem from the povver D guilty and dominion of J^Are then all infants freed ? are they all regenerate in Bap- tiune D without any more adoe? A. Thequeftionis difficult: I fhafl deliver what I conceive to be trutl^in two Concluuons, fubmitting my felfe to the judgement of my fuperiours. i.C<#c/» /?ic i itenti nc B^rnntnr ;an.i a little after,, Ofcr*»t*r quipp? Aug. Eplu 13 ad Boni- factum* The ready way p*rvuli ad percipie*djm gratiam fptritna!em y n$n tarn a b iu quorum grjlantii' maitbuf (^u&mvu & ab tpfis ,fi dr ipfi boni & fideles fint) quam ab Hnwerfa fecietste fanllorum^ atfe ^debum. The iiimme whereof comraeth to this, that albeit the perfbns who prefent infants to bap- tifme, nuy not intend to re- ceive any fptrituall grac e for the infants 3 yet this is no impedi- ment to Gods ordinance : be- caufe the aft [of pref enting the infant to baptifme , is not the aft of them alone D who hold them in their hands; but the aft of the whole Congregation, yea of the whole communion of Saints : So that though thefe parties imployed in the bufines do faile ok their duty, yet the better and founder part of the Congregation, and Communi- on of- Saints believing and do- ing as they ought, God doth not impute the ignorance and mi to true Freedom- mif-beliefe of thcfe, but graci- oufly accepteth the other. And whereas it might (cem doubt- full in cafe of the parents mfide- litie and mifperlwaiion, hee ad- deth, Nol) tef^t tUud, m ex- tftimes reatfis vincnlnm ex Adi- mo trtttum) aliter not p'jfe di- rnm^iy nifi yxtvnli ad ferctpicn- dnm CbriJHgratiam a parent/but offtrantur. Nam & *h alWs & a ' .f*crU virghibm psrvuli cxpofiti "jfiruntarj fc. ut pent fauciato, & fhmknvtjh trsx vicinns qui mife- ricordttm fecit t fie 3 &c. Be not deceived, think not that infants are barred, except their parents prefent them : No , as he was neighbour to the wounded man, that "relieved him: lb hee is (in this cafe) a parent to the infant, who doth prefent him to tile Sacrament, and doth what the Father fhculd do : and what he dorng,there is no doubt but the infant is regenerate in, and by the blefled Sacrament. No $6 The ready way No doubt I fay : For what ! temple foeyer a Caviller may 1 caitjin qa\z the Parent?., Sure- : ties, *nd others do fail oi their j datie : yet iuppoiing them not itofaile ? I make no d-jubt D but ! the Sacrament is effe&uail. My j reafcn is D Becaufe all Gods Or- | dinances muft needs be effc&u- i all^ according to his inftkution: ! that is D Efficacious in their o- \ peration 5 according to his ap- uoyntment D and work that tor which he hath appoynted them: Confequentiy Baptifmeeffe&u- all to produce the worke of Bap- tifmall regeneration, the vvcrke o u U lion and Incorporation with Chrift: and consequently freedom from the guilt and do- minion of fin* The truth whereof,'" as none can doubt 5 except hee would queftionthe wiiedomeand po- wer of God. So of all others, they which deny the A&ivity and concurrence -of 'mans free will \ to true Freedom- j 57 will with the Spirit of grace in the work of mans conversions thefe have lead reafon to (lick at it: Becaufe, I fee not what can better confirm their opini- orrs ? and prove that man is meer- ly paflive in the worke of con- version, than this doftrine of Baptifmall Regeneration. For indeed what (hew of Free-will can there be here, where as yet there is none aft of will at all ? Infants are meerly paffive. Okje&U*. Againft this Do- ftrinc of Baptifmali Regenera- tion, there lyeth this main ob- jection which I will briefly an- iwer 5 and fo proceed to what remaineth, viz.. That Divines in the Pulpit do fo preffe the dutie of attendance upon the meanes of Converlion^ as pre- fuppofing none to bee regene- rate, till he be- converted bv the Word: All the reft are ufiully accounted as men in the ftate of unrcgeneration. Solution 58 The ready way Solution : it is true : they fo fpeake indeed ^ and the r.eaion hereof is. i.Some doe acknow- ledge no prefent efficacy of the Sacrament at all to regeneratio : i no worvder therefore if they doe afcribe all to the Miniftry of the word, that is 5 to the fpirit work- ing by the word D and fo account all to bee unregenerate^ upon who the word hath not wrought 2. Others that know the Sacra- ment to beeeffe&uall to there- generation of infants doc yet Know chat this Baptifmall grace is inefficient to the Sal- vation ofmen-grownc. Itwas available for the date of infancy^ to them a Hate of Salvation as the Church teach eth them to ftile it 5 and to blcfle God for it. But afterward when they be- come aftuall finners theymuft become aftuall penitents.And as they have c5 traded a new guilt: fo they muft feeke for a new grace: otherwife the firft will be found to' true Freedom* 59 found insufficient to falvation. ! j Now D bccaufe it is not much dif- j ferent whether theFe be none at all, or nothing to the purpofe; hence it is^thatdivinescio other- whiles Co fpeake of men 5 till Faith bee wrought in them by j the word D and grace confirmed j in them by the ftcond facrament , as if there were none at all. The reafon of the infufficiency of Baptifmall regeneration, (if loft and forfeited- -by aftuall grofle fin not repented of) to the unification, and falvation of men growen, is two-fold i. The root of corruption doth ftii remaine: though the guilt be pardoned and the dominion difcharged; yet the root is not taken away.concupifcencedoth ftill remaine in the regenerate. Neither is this root dead and rotten , but doth daily fprout, and Ctivi forth buds branch- es, which if not daily pruned and pared 5 wil grow up, & beare fruit, 6c The ready way fruit^even the fruit of death. 2. God hath appointed to par- don none that are men-growne 5 but upon their perfbnall Repen- tance., to fave none ilich but upon their perfbnall Faith ; for which end the ; Miniftry of the Word is appointed 5 and provided to worke thefe Graces in them : by the Law to bring them to Repentance^ and by the Gofpell to bring them to Faith in Chrift : So that (up- pofe corruption did not produce daily danger ; yet when their years hath brought them to the ftate of men-growne, they muft apply themfelves to feek out the qualification. Milke (we fay) is good nourifhaient for babes :but men muft have mcat^and fouldi- eis double allowance. Vpon thefe reafbns and the Jikeitis ; that divines do fay 5 Baptifmall regeneration is not of it felfe fufficient to the fakationof them that arc growneup 5 and come to yea res to true Freedom* years of difcrction.Confequent- ly, that notwithftanding the truth of this do&rine teach ng Regeneration of infants by bap- tirinryet may they not unfitly, in preflmg the former duty fpeake to them, as to men unregenerate 5 fc. Became a new kind of Rege- neration^ at lead a new degree therof muft be wrought in them D elfe the former is unprofitable to thqm now, and as good as no-- thing.To them (I fay) now that bee come to yeares : but while they were in their infancie D it was available to their falvati on. Confequently the ground of comfort to parents in refceft of their Children dying in the age of infancy. 2. U S E. O m. I. T Pa cnts. AR E all Chriftums freed from the dominion ofiia, b'.cauie dead tolin:anddc«id to tin, becau/e in tl.cir Baptise partakers^ 64 The ready way houfe 3 nay their play-fellowes in the itreet^nay any oi- thefe can infeft them : nay will doe it^ex- cept you be wary ^ and watchfull to prevent it. Motives are not wanting. Of many this not the leafbthatrhefe infants being borne in fin, & lb the children ofwrath(in which you had an hand alio .> by you^ and from you they received this corruption) God of his infinite mercy upon your intreaty adop- ted the to be his own, & by that bleffed Sacrament freed them from the guilty & from the bon- dage of fin : And having thus freed them hath committed the to your care., made you their Tutors/and Guardians to lookc to thereto watch over them. If through your negligence Sathan > who being once dif- poflefled feeketh to repofTefle the foul again ? and being once repoflefled is more hardly e- jefted than at the firft. If(Ifay) through to true Freedom. through your negligence, he doe gaine upon them and re-en- flavethem : (hall not this be re- quired at your hand?How miicff more D if you betray them (as it is the unhappinefle of fbme children to have none fo backe friends to the good of their fbules, as their own parents) if you betray them by your evill examples, and worfe perfwa- fions? Know you not that God j hath a greater portion in them ? they arc more his than yours: he is the fble father of their fpirits, you only of their bo- dyes : nor that neither D butby his fpcci ill concurrence : Hee it is th.it doth open the womb D and give conception. If tutors be carelefle of your children , you doe expoftnkte with them :«and juftlyrtoohow much more, if (as L vtua, and Pint arch relate the ftory) like that (choolcmaftcr of Falifci they fhould betray thenuothe D enemy : Livim De- vitd C .n l!t 66 The ready way enemy : and (hall not God 1 to you hee delivered them freed from flavery : {hall hee not fay unto you ; where bee the chil- dren I gave you ? where be their fouls committed to your charge? Will you fay : they are loft, enflaved to Sathan: but through whefe default? Was it not your negligence?Nay was it not your faithles and falie dealing ? If fo; think youj it fhall not be requi- red?fhal the blood of the people perifhing in their fins be requi- red at the hand of the negligent paftor; & (hall not the blood of your unhappy childi e be requi- i redat the hands of you their un- godly parents?ungracious guar- dians? Note: that as this watch- fulnes over their children is the common care of both parents: 10 for mothers let meebefpeake them in ipeciall manner to watch over the infancy of their children; and whereas they have a double advantage to worke good to true Freedom. 6? good upon their little ones. vtz. The tencbrnefle of age 3 that is eafily bended : and hourly dependance upon the "mother (while the father is ab(ent 9 and abroad ? they are ftill with the mother) who in this I fay have a double advantage to inftill goodnefle into the children: yet fuch is the carlefnefle of ^mo- thers many times (indeed too often) that they fuffer either wantonneflc D or frowardnefle | to get fuch an habite 5 that all the endevour of the father^ tutor 5 mailer is too little to iveed it out againe. There- fore doe I defire to prefle this duty of watchfulneffe upon the mother alfo : not to exempt the Father : but to prepare a more ready 5 and more eafie worke for the tather D who muft no lefle watch over their youth, and growth > than the mother over their infancy and child- hood: yea help her in the one, D 2 as 68 The ready way as he defireth her helpe , advice and counfell in the other : that (b together they may performe this firft .part of the parents du- ty y which this doftrine pre£ feth upon them, viz. To watch over their children now made free men > that they be not re- enflaved. A fecond Branch of their dutie, is, betimes to acquaint them with the Benefit .of this their Freedom. As fayth our Church to the Sureties : It is your part^and duty, to fee that thefe Children be taught fo fboneas they be able to learn Whtt s foUmne Vow 5 Tromife^ and Profifflm they have made by you. So fay I to the Pa- rents: Ir is your part and du- ty, to acquaint your Children, foibone as may be, with this great benefit, which is befto- wed upon them in their Bap- tifnie : Many things you are to teach them, that like Time- thie to true freedom* tbie from a childe they may know the holy Scriptures^and bee acquainted with their du- ty toward God. Among the reft, this is not the leaft good helpeto further them in grace, and holinefle. If you cau(e them to know what GOD in mercie (b timely prepared for them, fo gracioufly beftovvcd on them. This will 'prepare their hearts to love God : and love, we know, is the Mother, & Nurfe of all obedience.Many are Gods favours : this of their redemption,their freedom from the dominion and guilt of fin , let it not be forgotten. Was Ifiael bound to teach their Children Gods mercie in delivering them horn the bon- dage of Egypt, and fervitude of Pharaoh? and fhould not Christians teach their Children this mercie of God, in delive- ring them from bondage of lin, rfnd fervitude of Sathan? D 3 This The ready way This being done, ' you fhall doe well to call upon them to fue forth their Liverie, and get this Charter of Freedom (con- ferred ik on them in their Bap- tifme, and fo theirs in right , and intereft, from that day for- ward) to r get it, I fty, confir- med to them', renewed upon t hem : Baptifme hath beftowed it on them :yet the comfort of it is not fo full, fo feelingly made theirs, till they take no- tice of it, apprehend it, get it re- newed, and re-confirmed : For which end, no need (you know) to bring them againe to Bap- tifme : It was Nicodmnt folly to ask that queftion : How em a man that is old be born againe t Can he enter the fccond time into bU motbtrs wemb te be borne a- gaint ? No Nicedemw^ there is another ordinance of God to effett this fecond birth : fo here, no need for y ong men to return to the font to berebaptized.No, there, to true Freedom* 71 there is another ordinance ap- j poynted for it 3 a fecond facra- mentj to confirme and ratifie what the former did grant unto ; them. To this let them make haft to addreffe thenifelves D there j to receive it : And let it be your I care to call upon p them : Onely I forget nottoputtheminmind 5 that an aft of their own muft come in between : (c. The per- fonall performance of what their furetyes promifed in their names. It muft be their care, to renue that former vow of abre- nimciation : to beleeve the pro- mile of freedom from guilty and dominion of fin 3 to challenge fc by the prayer of faith in their addrefle to that blefled Sacra- ment.This done by them D (and j therein the help of your prayers j (hall not a little avail them,and 1 the prayers of the Church, atte- dc I with that too muchnegleft- j ed ordinance of epifcopall be- nediction fhall be found effe- f I D 4 fttwll)! 72 The ready way &uall)This done I fay 5 you may comfortably afliire them 5 they (hall receive what they defire^a cofirmation of their former char- ter, this Charter of freedom of my text D that fb being fet free, & fully enlarged from the domi- nion & flavery cfiin, they may no more ferve it D no longer live in it* i. ToallQhri/lians. AN D now to them , and you both : indeed to all that by the blefled Sacrament of Baptifme haue received this Charter of freedom ; and by that other facred Ordinance have had the fame confirmed, to them 5 I fay : and y et 5 not I D but the Apoftle : nottheApo- ftle D but the Lord himfelte:walke Worthy of this vocation where- with you are called : walke D as to true Freedom* as freemen : doe not, as many doe D re-enflave your felves to fin, and Saihan.As the Apoftle, putting the Ephc/ia»s in mind, that they were once darknes 5 but now light in the Lord, doth there-upon build this exhortation. Walk* of children of tb§ light : that is honeftly, or decently ,as in the day; Co would I fay to thefe , that are now the Lords free-men : you vveie once fervants, and (laves : but now c ifranchifed,and made freemen: therefore walke D as it is meet for freemen : why fhould you not (land faft in that liberty wherewith Chrift hath made you free > Why fhould you be again entangled with this yoke of bondage ? Is it not enough, that in time paft you have fei - ved divers lufts , and pleafures ? That you have wrought the will of the Gentiles J Know you not that he that hath riif- fred in the flelh hath chafed from 73 Ephf. Tic^.3. Pct # 4- 2.J. 74 The ready way rrom un 3 and that for this end. That hee no longer (hould live the reft of his time intheflcft^ to the lufts of men 3 but to the will of God? Let me defcend to particulars^ and commend unto you three branches of this Chriftian du- ty : I flial borrow them from our Apoftle ip » he veries following : that io 5 neither you be delu- ded 5 nor I deceived in the appli- cation. The firft is in verj. 11. Exijiimate : reckon yee your felves dead untofin.The fecond in verf .12. Nertgnttpeccatxm , let not fin reigne D &c. The third in verf. 13. Nee txhtbatis ^ yield not yourmemberSj&x. Begin VJitKExiftunate^ Rec- kon your felves dead unto fin. Good reafon to begin with this : Indeed there will be no place for Ne rtgnet^ till we kave learned this Exiftimate : Noble mindes doe ft ill produce more noble a&ions ; but feare is the dencej evic to true Freedom* 75 evidence of degenerate fpirits. Great /pirits become the fons of Princes : There is place for ho- ly dikiain in the hearts o, Chri- liians. It was a worthy refla- tion of noble Nthemiab : Sbtuld y , f*cb*m*n«Ifljei So would I ™' willingly infuie into the t breaft of e/ery Ghriftian : Should fuch a man as I fervc, and become a flave to fin and Sathan ? Let the n fer^e that were never freed; I have been fct free from that former flavery : I am born a- gain of Water, and of the Spi- rit, ingrafted into the myfticall body of Jeiiis Chriihihall I Itill make brick in Egypt, live in lin 5 walk in darknes ? God forbid. This is a good beginning : but » f not leconded, it comes to no- thing : Not the words of boait- ing, but the deeds of valour y (hew the heroick ipirits of no- ble persons. Nextto Exitfimste, this rec- konings is 3 Ne rtgKct Let not 76 The ready way (in r eigne in your mortall Bodies. Notreigne: I doe not fay , Ne infit^Let it have no being : I know it will have a' being, do what you can. And yet I would have you afpire to that alfo : That not a weed bee left in the garden, not a fin remaining in thefbule. Alpire (Ifay)prefs forward to' this marke. Truth indeed, you will not obtain this defire: yet the defire will doe no harm: Sinfulnes doth ftill remain in the man that is moft regenerate : Experience findes it fo. The ftory fayth of the Canawues , That they would dwell in that Lund : i. e. whe- ther Ifrael would or not : fo may ive fay of fin , it will dwell in the foul $ but howibever, 2^r re £ ne h ^ ct lt not h ave dominion over you, not reigne in you. To reigne is to have fupreme authoritie : Co that none either do, or da re refift. This it is to reigne: And fin is fajd to reigne, when tot rue Fr. edont. when it hath gotten either a quiet poffeflion of the foul, or a powerftill fubje&ion : whsn, [asaKing 5 hcedoth give lawes D impofe tributes 5 exaft obedi- ence, without refiftance, and contradiction. To this King- dome will fin prefle hard , yea, and prevaile, except you bee very watchfull. The Gibewns were content to live in fiibje- ftion 5 (b they might enioy thei; lives. Not fo the />/;*///?/»#/.> an unquiet Natioiv.Sin and Sathan like to thefe : would Sathan bee content ? that fin might have only a being, leflc care were needfrdl. But nothingwill ferve, except a Regiment. This doth fin feek for: and except much care and watchfulnes bee ufed, it will prevaile. Therefore I fay 5 hinder it all you can. Let not fin rtigne : Not fin.^ I doe not inftance in this or that fin : I do not fayjee not drunkennefle & whoredomjet not covetoufnefle and 78 The ready way and contention : let not cruel- tie and revengcfulneflTe., luft and wrath 5 8tc. And yet I dy alfoJet not the; e reign.But as not the & 5 to not any other - y not any im : not that finfulnefTe of nature., which is the root and fpawncof all : let not this rcigne in your mortall bodies. AndIpray 5 doe not miftake [me 3 though I adde in corf ore y not in your body . I doe not give any licence that it fhould reigneinthe fbule: Nay D much iefle in the fbule. It were to lit- tle purpofe to look to the Body D to watch over the fefe-guard of it : if the foule be furpri fed, and quietly yeelded : butin mentio- ning the body 5 I doe (pare you ; this is in your power, at leaft more than the (bide. We finde a threefold feat of corrup- tion in the man : fc.his Mind, his Will, his Body : Hence a three-fold degree of fins pro- greffion. Motions in the minde, Luitsf to true Freedom* Lultsin the Will., Actions in and by the body. Thefe Jait alone are in the power ot man, by the help of grace ro keepe in good order : not Co the other. Njw albeit the other may doc harme enough 5 while the reigne of (in is prevented in the body^ yet is not this exhortation needlefle : Becaule he that doth what he can, is in a "aire way to have either pardon 7 or po- wer to doe what as yet hee cannot. Central ily. this is the juft condemnation of thou- sands., they know their owne weaknefle, and complain rhere- of.They plead their irnpotencie- But ftrive not at all to do their belt endeavour : like unfaith- full debtors : not willing to tender thofc few pence they have , being yet inde; ted many pounds : and as in mentioning the body I didfpareyou : So doe I alio herein direft you : a good mean to prevent the rcigne 8o The ready way 1 JStO know reigne of fin in the fou!e prohibite it in the body : we not 5 that fin receiveth increafe of ftrength from the body ? Increafe Hay : I doe not fay it receiveth admiflion of being^but increafe of vigor D and ftrength from without 9 that is, from the body.By the cinqe- ports of the fenfesis much cor- ruption let into the foule, and by the diftenipered torrents of the paflions is the fame increa- sed : confequently, by di {won- ting.; by withdrawing all occa- fionsthe power of fin decay eth: as other habits D fothis of fin, by ufe y and cuftome doth ga- ther ftrength ; and again doth lofe it by difcuftome of its exercife. And this leads me fairly by the hand to the third branch of this duty enjoyned/An hap- py mean to fet fairely forward this (econd parcel! of our duty : the worke of mortification.* i The te true Freedom* The third is : 'Nee ixhibmis ; neither yield your members, as Inftruments 5 or weapons of unrighteoufneflc unto fin: your Members : not the tongue 5 the eye^ the earc, the handout efpe- cialJy not the heart; yield not thefe to bci7r\aaJ^ttau^ neither Inftruments of a&ing, nor wea- pons of defending : This is a fault 5 a foul fault in too too many : fome doe yield their members the inftruments of ini- quity : their heart to plot D and projeft $ their hands to work and give it being : Their hands are full of blood : nay they de- vife iniquity upon their beds : they covet fields and take them by violence: with their tongues they have ufed deceit : thepoy- fon of Afps is under their lips : their mouth is full of curfmg, and bitternefTc, evill fpeakine lying 3 and (landcring : their throat aiid belly devoted to the (crvice of gluttony, and drun- Micah a,r. «4- 82 The ready way Aft. 17 ii. drunkenness their ear (till itch- »Tim, 4 5* ine after noveltyes. and new Iofo.7.21. ° , t^, , J ' n-U King. ar. I P rea chers. I heir eye ftill cove- Mat.*. i?. ting 5 cither the wedge of gold Mat # io.i5. as lAcban^the neighbours field as Abdb^ or the forbiden fruit ofaftrangers beauty : luft ftill enters by the eie : or which is worfe D wrath 5 and envy giv- eth it jc^t' IgoxjV the name of evill : an evill eie 5 the over fre - quent fault of this evill age : Thus do lome yield their mem- bers to bee the inftniments of aftion : others there be that yield their members to bee ZeiNa VeGNaVeLd^vJczipons or amies for defence - as the Syriake text D and the Englifh margent do read the word : the tongue to plead for evill : their hand to fight for it. That is the abhorred fin of many a leud Lawyer D and flattering preacher. Thisthe deteftable^and damned endevour of wrathfull Ruffians, and fwearing fouldiers. Thus doe to true Freedom. doe fomc : and this is an evi- dence of fin reigning in the body. Now faith cur Apoftle : Do n$t y oh fo! yield not yom mem- ber; % as the Inftrnmems, or weapo* of unri&htcoHfneJfe y Yield them not to fin j that is, fuffer not fin thus to imploythem D thus to abufe them 9 fuffer notfaid I ? that is not all : the word is V* mLtisdn]^ do not prefent your bodies to fin 3 with a readinefle of mind D & willingnefle of im- ployment. Happily, fin will in- vade, and fet upon you with an irrefiftable violence, and lead you captive 5 as St. Paul com- plaineth: now faith our Apoftle / doe net blame you for thu ; but if you (hall IKtlZOLVCLl yield. anc prefent your members : If when tin fayth D whom fhall I fend a- bout fiich a bufinefle, where ftulllfindeafit inftrument for filch an imploymcnt? you bee ready to aniwe ' 3 Send me, im- ploy my heart, and hand 5 and tongue. 8? So the wordtranC latcd in Rom. i x,x. 84 The ready roaj tongue,and what you will.This is blame-worthy : nay juftly damnable in a Chriftian: there- fore do it not. Teeld not jomt members, &c. Thus have I in the words of Saint Paul, prefented to you, and prefled upon you this dutie of Mortification in all the branc hes thereof i . Rexkon your [elves dead tcfin, and fo freed from the dominion of it. 2. Let net fin th effort reig*i* your mortal bodies. 3. Neither yield your mem* hers either as instruments of a&ing, or*w«apons of defen- ding: I know what you will be readie to reply, I will only give anfwer to it, -md fo conclude. You will, I fiippofe 3 reply thus : The counfell is good : but how to comply with this dutie^ how to performe it, as yet I fee not. Alas, with all my j heart would I maintain my free- ! dom,and hinder the r eigne of fin. I know, and feare the dan- ger to true Freedom. ger of this reigning fin : it hath already made my body mortal] ^ and if not prevented, it will bring a death upon my foul al- fo : But alas, how fhould I helpe it? fin is liibtile and ftrong, and who can reiift the violence thereof? iTo this I give anfwer. F\ift 3 from the grounds $f Re- gion. It is a Rule, that all Ad- monitions and exhortations of God to Man, doeithcrprefupr pofe an abilitie in man, or prof- fer it to him. Conf •qucntly, if man either be already ahJe to doe what God requireth, or may receiue ability from God to perform e obedience, hee hath no reafon to complain muchlcllcto ieckexcufes from unabilitic; as all other, fo this in particular : and therefore look to it: k is your duty, you may not withdraw obedience. Secondly, 1 fivesMfar In the words of$t.P**l^verf. L *4- M the ready way Itifinos fd* ycerlmm Cbrifl*: Nifi tnlx'm ipfifuceubu trifttu* Theoph. }Hifi aptria* non intta- bit. Nip fpcntt «ffe~ ii*) men no- (tilt. Bern. i^.Sinfball not have dominion o* vcryou. This Old nut, whom you account the fit ong man 5 he {hall not dominere over you, noUntcs volenus^ underftand it lb: Except you doe voluntarily fubjeft and enflave your felves by yeelding •, fin (hall not pre- vaile againft you : In your firft engrafting into the myfticall | body of Chriftj fin receiveth fiichacrufh, fiiclra wound by the power of Chrifts death D that except we be carelefle to make life of our advantage \ except willing to accept his domi- nion., he (hall not prevaile. To this effeft St. Cbryfoftomt^ and from him Tbeophilttt^and Saint Btrnard. This your old man is crucified with Chriftin and by your baptifme : except you take him down from the crofle, he hath not power to enflave you: Not you^deare Chriftians: againft others he may D and will: not you. How lb? For you are not to tue Ireedom. 8? not under the Law, but under Grace. The Law, much like to the Task-matters of Egypt, ex- acted the tale cf Brick, but af- foorded no draw : The tale of Brick, that is,plenarie and per- fect obedience to all and eve- ry branch of all the Comman- dements : No ftraw, that is, no helpe and affiftance of Grace to do the duty enjoyned, to that by the Law man'might fee him- felfe miferable : but finde no re- medy.But faith our Apoftle,T«» are not under ibt Law: not in this ft ate Scconditionthat you {hold tafte the rigour,&»fear theftripes for the non-performance of what you are not able to do:No, you are under (grace, in a ftate both of liberty and aflutance. Of Liberty^ being by grace freed, though not from the tale of brick, yet from the rigorous exaftion. Nay, from the tale of brick., in refpeft of what the Ce- remonial law enjoined. That is dif- 88 The ready way difannulled, though the morall Law be ftill eftablifhed. Of Affifitnce and abilitie: as of doing what you ought to do; fo of denying, and refilling the power of fin and Sathan.Hence it is 5 that I (fayth our Apoltle) do preffe theie duties upon you; Becaufe I know that this ftate of grace wherein you ftand, hath fo freed you from the fervice of fin, that except you will betray your owne freedom, you cannot be re-embondaged. Briefly then^deare brethren, the words of St. Tanl , return to this(and I pray you mark it) It is enough for heathen, and fiich as have wiped ofFthe water of their Baptifme by their Apo- ftafie, to plead their impotencie, and fay 3 we cannot. As for Chriftians, they have many goodhelpcsofaffiftance tofub- duefin, if theypleafe to make ufe of them : fhall I give you a tafte of the principal!? i . There to true Freedom. i. There is the blood of Chrift dreaming in the bLiTc ments. This is that four-tain fet < open to Judab and Itr*f*lem for i fin, and for uncleannefle. In the ■ Sacrament of Baptifme, the blood of Chrift is not unfitly by fomc of the Ancients com- pared to the Red-fea^ in which the Egyptians were all drowned. In the other Sacra- ment it is not unfitly reprefen- tcd by the wine 3 whofe proper- tie is to quicken and ftrengthen the fpirits. In this blood of Chrift hath the Chriftian a fpe- cial intereft. Doth any finfiill corruption., any turbulent paffi- on leeK to dominere D to lead thee captive I bring it to this Red- fea, and caft it in again and a- gaine 5 Wits quetuf till it be drowned. Doeft thou want power and ftrength to refift, or rather to conquer thofe unruly lufts of theflefti"? draw neere,'and drink of the blood of Chrift. E This 8 9 dug. Stmi pure* 9° V 'ittkl.Apo- The ready way This (ball put into thee the (pi- rit of might and power ? to make thee both willing to refift,and abletoprevaileagainft any fin, and fintull corruption whatfo- ever. 2. There is the communion of Saints : in which all Chrifti- anshave an intereft D as being members of the body . Not fo the heathen. Now we know that our blefled Saviour, when he had fuffered the fharpnefle of death, fet open the kingdom of heaven to all believers, open to receive their prayers : fbthat c- very Chriftian in feverall, and private praying., hath an affured ground to hope for audience and acceptance. How much more when with joint-forces the whole Church doth offer an holie violence to the Throne of grace, vis b*c *Dee grata eft. This pleafeth God wonderfull well: and it muft be a verie hard matter indeed, which the Com- munion U true Freedom. 9* munion of Saints fhall not ob- taine of God So then, is there doubt and danger from fin and and Sathan ? Haft thou prayed, and not prevailed? goe then to the communion of Saints : defire their prayers in thy be- halfe : This is the way to gainc the fpirit of grace, anew fup- ply of power, and ftrength a- gainft the dominion of fin, and Sathan. I have (hewed you what helps a Ghriftian hath. I may not forget to ad this Caveat : that if he defire to have the benefit of thefe according to his intereft : then he mult be carefiill not to forfeit this his intereft : this is the fault of over-many : whence it is that neither the blood of Chrift 5 nor the Communion of the Churches prayers can pro- cure that helpc of grace, which (God knoweth) they want. The faying cf St. Cjprian is a truth-, no hard matter to pre- E 2 vaile Faclliui im- pitratwr quod petit ir $ quando is fro quo f-etuur,fc nonind/g- numolttn- derii. 9*i The ready way vaile for him 5 who hath not made himfelfe unworthy : and contrarily,, no wonder if the Churches and the Apoftles prayer returne etapty when the lbn of peace is not in the houfe. Apply it thus. If thou (halt wittingly run into temptation,, and purine the Perfons* and places 5 which heretofore have beene to thee the occaiions of fin: If thou flialt fofter, and cherifh the flefh with daily feaft- ing, and nightly Ryoting : nay if thou flialt not watch againft the occafions of thofe tentati- ons^which the world affordeth: If thou (halt not with temper- ance of diet 5 nay with abfti- nence and fafting feeketo 'fub- due thy body : to crucifiethe flcfh, with the lufts there- of ^ in vaine flialt thou expefr, to find the helpe., and affiftance which thou pretendeft to defire. I fay (pretendeft) for he that doth indeed fincerely defire will ferioufly to true Freedom. feriouflyendevourit : by doing what is in his power to doe. But this is that that (hall juftly convince 5 yea D andcondemne many that complaine of their wotiill flavery , and bewaile their impotencie : this I fay.> that they doe not what is in their power to doe : they fay they cannot ? but indeed they will not :- can they not keepe themfelves from haunting the Taverne, and tap-houie : did they in very deed abhorre the fin of drunkennefle ? Can they not faft 5 oratleaft abftein from the fulnefle of drinke and diet., if indeed they loathed the noy- fbme lufts of the flefh and the (ins of uncleanneffe ? yes doubt- leflc : they could doe this D and more too : but becaufe they Will not 5 therefore it is 5 that in the u(e ot the means before prelcri- bed, theydoe not gaine what they did delire.. To flint up al] therefor* : 93 The ready way word whofoever doth indeed defire to mortifie and crucitie the fle fh \ and the lufts thereof: to drive out the dominion of fin , that it may not reigne in thy mortall body : follow theie rules,and God (hall crown thy defires accordingly, i. Dee what thou canft by the helpe of that little ftrength which thou halt received D be not herein wanting to thy iclfe y refraine ill company : abandon the places of inteftion. life temperance and abftinence Em- broylenot thy ielfe inthebufi- nefle of the world : Avoid occa- sions. 2. Seeke that of God, which as yet thou haft not D fc. a new fopply of further grace : Here- in the prayers of the Churchy and the Communion of Saints (hall much availe thee. 3. Attend 5 and wait upon God for his gracious granting of thy defires. Wait upon him I _fay to true Freedom* fay in the bleflei Sacrame the^c be the cockiks of convey- j once th: Instruments of the ipi- | rit by which hee doth worke :c in the hearts of them, that fcrioufly cfeiire to receive the lame. When therefore thou doft addrcfle thy felfe unto the Sa- crament^get thee to the throne of grace 5 and inthefe 5 or the like words prefent thy requeft of grace D faying^O G O D the Father 5 who gaveft thy fonto (bed his Blood for the fin of man : O God the (on who fparedft not thy blood D but pouredit it forth for the good of man: O God the holy Ghoft^ who by the Sacraments dolt apply this precious blood of Chrift to the Souleofman : O blefledj and glorious Trinity^ who in the Sacrament of Bap- tifme diddert for me crucifie the old man D that the body offin might be ddVoyc Lbe plead d O gracious God, now alio in thi- 9 6 The ready way this Sacrament to renew in mee the power and efficacieofthe Blood of my deare Saviour 5 to- gether with the power, and might of the holy fpirit D that fin in me may be fubdued D the guilt remitted -> thefervice and dominion therof removed. Lord I have beene a flave toSathan, O now doe thou free mee from this luft 5 this fin of covetou£ ne(Je 5 drunkennefle, &c. O give me power and ftrength to prevaile againft thefe enemies of my Soule, that thou alone mailt reigne D and rule in ray heart. Do this D &at this time, and being thus pre-difpofed : and thou (halt find 5 that the blood of Chriftfhall kill the power of fin in thee 5 and the fpiritof grace (hall make thee able to prevaile againft all thy corrup- tions : nor can the pofleflion of fin be fo rooted, and firmly fet- led in the (oule D but this cour(e 5 ' and cuftome of holy endevours wi?Hil to true Freedom- wilbe able to ejeft it D anddif- pofleffe the power of Sathan. I have now done : take brief- ly the fumme of all in thefefew AphorifmeSj fitted for memo- ry , and meditation. 1. Chriftians ought not to ferve fin 5 nor any longer to live in it y why fo ? Becaufe they are freed from the guilt 5 from the dominion offin:and why fhould a free man differ himfelfe to bee re-enflaved? 2. Chriftians are freed from fin. Howfo ? Becaufe they are dead to fin : and he which is dead is free : his time is up. 3. Chriftians are dead to fin. How fo 1 Becaufe they are cru- cified , dead D and buried with Chrift : The fon of God hath made them free, 4. Cfiriftians arc crucified, i and buried with Chrift. HcAvlb? Becaufe Baptifed in- to Chtift : into his death : there begins their union, and com- 9 8 The ready way y&t communion with him. In a word. By Baptifine they are crucified with Chrift, and buried with him : and therefore dead to fin : and if dead to fin, then freed from the dominion of it : and if freed from it, then ought they no longer to ferve Sathan, to live hi fin. - FI*(1S. PIIUHUIUIIUIIUIIUIIUIIUIIUIIUIIUI I 70