which is thus proved by induction MATRIMONY doth conferr no grace nor make the married ever a whit the more acceptable in the sight of God consequently is no Sacrament nay more it doth not signifie that grace which we find to be specially signified in the Sacrament viz. the Passion of Christ. Saint Paul indeed doth shew that it signifieth the mysticall union betwixt Christ and his Spouse the Church and our Church doth grant further that God hath consecrated the state of Matrimony to such an excellent mystery that in it is signified and represented the spirituall marriage and unity betwixt Christ and his Church And indeed it hath a fair analogy in respect of this particular But the mysticall union is not that which Sacraments are born to signifie So then since Matrimony doth neither signify the Passion of Christ nor conferr any grace or if any not the grace of justification nor forgivenesse of sinnes we conclude it to be no proper Sacrament To this might be added that Matrimony hath no sign and therfore how should it signify for what should be the sign not the parties contracting for then where be the Receivers nor the consent that passeth between the parties by words and signs for what Analogicall Representation have these with the Grace of justification allow it therfore as doth our Church for an honourable estate which God hath ordained for the benefit of this life for the mutuall comfort and assistance of the man and woman but not any Sacrament properly so called ORDINATION doth indeed conferr a certain grace so may that spirituall and ghostly power be not unfitly called wherin consisteth the dignity of the Ministery thus understand those words of our Saviour breathing on his Disciples and saying receiv yee the holy Ghost Iohn 20. but this is not the grace of Justification and Remission consequently it is no Sacrament properly so called ABSOLVTION seemeth to come something nearer to the nature of the Sacrament in respect of the effect therof which say they is Remission of sinnes and indeed so much the words used by the Confessour saying I do absolve thee do seem to import neither may it be denyed but that this Authority of the Ministery which Saint Paul calleth the Ministery of reconciliation is grounded upon those texts so often alleadged viz. Matt. 16.19 and 18.18 and Iohn 20.23 which do plainly speak of a certain power and authority in remitting or reteining sinns which the Minister hath received neither is this peculiar to the Episcopall Iurisdiction but common to the Presbyteriall function Bishops indeed are said to have the keys in speciall manner and consequently a peculiar kind of absolution which consisteth in removing and taking away the censurs inflicted but beside this there is a power of Absolution delegated to the Ministery in their Ordination not imperiall or Prince-like for so that of the Pharises is true none can forgive sins but God alone but ministeriall and Judge-like This power being primarily in Christ as Mediatour it hath to use the words of the Reverend Bishop Andrews it hath pleased him out of his Commission to grant a warrant and Commission to the Ministery and therby to associate them to himself and to make them Co-operatores workers together with him So that now by virtue of this their Commission they have power not only to publish the conditions of Peace and Reconciliation to the sonns of men viz. credenti remittentur peccata if they beleev they shall receiv remission but also to apply the comfortable assurance of remission to this and that man in particular and upon the sight and approbation of Penitency and unfained sorrow to say to him as did our Saviour to the Palsiesick-man tibi remittuntur peccata Bee of good cheer thy sinns are forgiven thee Thus as the Schools do speak clave non errante as sometime it doth or may do through the hypocrisie of the Poenitentiary if the Minister faile not in the key of knowledge that is in discerning and rightly judging of the penitentiall sorrow and contrition of the peccant contrition I say for Absolution belongeth not to them who feel not the burthen of their sinns if he faile not in that his key of power and Authority delegate is found effectually operative and hath in it the stamp of God for the quiet and content of the troubled conscience A great power doubtless and for which the people may very well as we find in Mat. 9.8 they did glorifie God which had given such power unto men yet is not this enough to make Absolution a legitimat and proper Sacrament because we know it to be essentiall to a Sacrament not only to conferr grace but to do it by a sign a visible sign a materiall Element which naturally having an aptitude to resemble by Institution is appoynted to represent and convey Christ to the worthy receiver this sign is wanting in Absolution as before in Ordination words we hear and gesticulations we see as namely the Imposition of hands but we have been taught by the Schoolmen and do beleev it for a truth that Sacraments do consist of things and words as it were of matter and form of things I say not of words nor gestures which have no analogicall representation of the grace of justification much lesse of the Passion of Christ. Consequently they can make no Sacramentall sign and without a sign there can be no proper and legitimate Sacrament CONFIRMATION hath a materiall and visible Element indeed viz. Chrism which in the former hath been wanting but not of divine Institution we may not deny but the use of their Chrism is ancient as appeareth by the records of the Church very early did it creep into the Church but wanting divine Institution it is no sacramentall sign and therfore Confirmation is no Sacrament properly so called As for those texts of Scripture sc. 2. Cor. 1.21 and 1 Iohn 2.20 which they contend to be allusions to the Sacrament of Confirmation they must know that allusions are too light to be the foundation of Sacraments how much more when the allusion differeth from the main scope of the Sacrament and so from the use of the sacramentall sign as in both these places it is manifest who knoweth not that this unction now used by the Pontificians is made to resemble that old custome of Wrastlers or Race-runners who used this uncting of their limbs to fit them for their intended exercise to which custome and use neither of the text 〈◊〉 make any allusion 〈…〉 these reasons 〈…〉 Element doth 〈…〉 represeâ—◠〈…〉 2. 〈…〉 they 〈…〉 is not immediate Communion or partaking of the death of Christ and of Iustification but the subsequent gifts and graces of the Spirit 3. That the ceremony used in it is not peculiar to it Imposition of hands is we grant a Ceremony used in the application of an intended benediction but not peculiar to any one form and speciall manner of blessing take it as
to be baptised not to confirm them in grace but to conferr grace upon them that they are presented to Baptism rather to be initiated than to be confirmed in the possession of grace But in as much as my purpose is not to dispute with hereticks but to set down the Doctrin of our Church touching the Sacraments which our Church hath done with respect unto the use of the Sacraments in the plantation of the Church and first conversion of men to the faith following herein the lines of the Scripture the passages wherof do still look that way as may appear by all those texts which the Anabaptists ignorant of this have mis-applied to cry down the baptising of infants Since I say this is my purpose let me proceed in the search of that qualification which is required of them that come to the Sacraments Touching Baptism the Catechism saith this is required of them that come to be baptised Repentance and Faith Touching the Lords Supper the same Catechism saith It is required of them To examin themselves whether they do truly repent them of their sins steadfastly purposing to lead a new life whether they have a lively faith in Gods mercies through Christ with a thankfull remembrance of his death and whether they be in charity with all men In the Homily teaching the worthy receiving of the Sacrament saith the Church we must certainly know Divell still in use ever since the Primitive Ages of the Church What Repentanâ—e is THe nature of this Repentance will appear in the Name and in the Act thereof both expressed in the words of the Catechism The Name doth in our language betoken sorrow to repent of any thing is to be sorrowfull for it so that Repentance may not unfitly be called a godly sorrow for sin Note here first it is not Anger but Sorrow hence it is that humiliation more or less is a perpetuall adjunct of Repentance David mourned Peter wept all penitents do griev and mourn for their sins So that tho all sorrow be not Repentance yet all Repentance is sorrow this affection is indeed the very root from whence all the branches of Repentance and Reformation do spring This affection we know to dwell in the heart as it is fit it should the heart is the proper seat of grace and therfore of Repentance that which is true and saving Repentance is and must be in the heart an hearty sorrow not hypocriticall Secondly Repentance is not every sorrow but sorrow for sin The proper object of sorrow is Evill of all evills sinn is the greatest of all sorrow the sorrow of the penitent soul is the greatest fittherfore that the greatest sorrow should be placed upon the greatest evill Repentance therfore is sorrow for sin where note that this confession must be made alwayes to God many times to the Minister and in some cases to the Church and congregation Thirdly In the hand perswading men to Reformation and Satisfaction Reformation respecteth the practise of righteousness towards God Satisfaction hath reference to the wrongs of man which is made by submission in case of detraction and slander by restitution in case of fraud and violence Touching Restitution note the persons and things for the persons all are bound to make restitution who have had any hand in causing the losses dammages and injuries of their neighbours Lev. 24.18.21 these ought to make restitution to the person damnified if it may be to his heirs if he be dead to God himself in case the other parties be not known or cannot be found Num. 5.5.8 For things the thing it self would be restored in kind if it be to be had or else the full value of it if it be altered together with sufficient recompence for the wrong susteined Lev. 6.5 Num. 5.7 The necessity of satisfaction is great for we cannot be assured in conscience that our Repentance is sound and good except we make satisfaction if it ly in our power Say the same of Reformation CHAP. XIII Of Faith the second Branch of the Qualification common to both Sacraments THE Nature of this grace will appear in the Act and in the Object The Act here mentioned is stedfastly to beleev The Object is the promise of God made in the Sacrament So that hence we may gather what faith is even a stedfast beleef of the Promise of God Where is to be noted that this definition doth not comprehend the whole nature of faith but only that use and exercise of it which is Sacramentall yet hence we may discern the nature of it in generall for if instead of this word the promise we substitute this word the truth of godliness wherof the promise is one branch then have we a full definition of faith viz. That faith is a stedfast belief of the truth of godliness By the truth of godliness we understand that holy truth which in the word of Scripture is revealed whether for knowledg as the history of the Creation Redemption c. or for practise as the Precepts Threatnings Promises all which by faith we stedfastly beleev and then is it manifest that our beleef is stedfast indeed when the truth of godliness doth leav an impression upon the soul for this is the property of this holy truth that where it is received and beleeved as it ought there doth it new mould and frame the soul and change it into the image of it self ex gr Beleef of the precept if stedfast frameth the soul to obedience of the threatnings to fear and trembling of the promise to trust and confidence Thus we say that beleef of the precept is an obedientiall assent beleef of the promise is a fiduciall assent This fiduciall assent or stedfast beleef of the promise the Scripture doth other while express by these phrases To rest and rely or lean upon God to stay to roll upon to trust to place confidence in him c. The reason whereof is because in Scripture phrase he is not accounted to beleev the promise of God who doth not therupon put confidence in God Say the same touching the precepts and threatnings Not he that subscribeth to the truth of them but he that feareth and obeyeth is the beleever Thus we see how Faith is a mother-grace viz. the Mother and Nurs of Reverence Obedience and Confidence So then stedfastly to beleev the promise is but one act of faith and so the Church saith Faith by which we stedfastly beleev the promise This is one act but not the only act of faith Note further that the Church addeth The promises made to them in that Sacrament which is no less true in the Supper than in Baptism Sacramentall faith that is the exercise of faith as a qualification to fit us for the Sacrament must specially look upon the Sacramentall promise and stedfastly beleev that speciall promise which is made to the Receiver in the Sacrament As in the Sacraments so also in the
acquaint us with this Redemption is the ministery of the Word and Sacraments And here is the businesse and malice of Sathan that grand enemy of our Salvation Hee could not hinder the work of our Redemption but hee will do what hee can to hinder us from the knowledge and comfort of the same For this end one while hee seeketh to darken the light of the Sunne otherwhiles to oppresse the heat thereof sometimes to trouble the pure streams of knowledge running in the word sometimes to turne aside the waters of comfort streaming in the Sacraments Here then is the office of the Church and the members thereof to preserve as much as they can the text of holy Scripture and the Doctrine of the holy Sacraments free from all Corruption To preserve I say if it may be or else to vindicate both the one and the other from that which is contracted that in them and by them the Children of the Church may bee able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge that so thâ—y may be filled with all the fulnesse of God Since the time that Popery truly so called hath beene discovered to be meere delusion rather than true Christian doctrine by the light of the glorious Gospell in this later age breaking forth like the Sunne from under some cloud It may be worth our labour to note how by little and little one point after another hath beene purged from corruption and by the labours of of the industrious learned brought to that light and perfection that we cannot readily see what more can be added If any thing bee yet wanting it is time that the labours of the faithfull Ministerie be applied to the doctrine of the Sacraments that it also may be yet further cleared from the misconceits of errour and ignorance and the people taught to yeeld that respect and honour which is due to that sacred ordinance For this cause have I tho the unablest of many set pen to paper that what light my selfe have gained by perusing the doctrine of our Church touching this argument I may not envy it to others a fault too frequent in this age but rather present it to their view that others also may see the same and so receive more fruit and comfort by the Sacraments than hitherto At least that hereby they may be stirred up to dig deeper and seek further than happily as yet they have done into the doctrine and usefulnesse of these sacred mysteries To come to the knowledge of the nature and use of the Sacraments three things are especially to be learned viz. What a Sacrament is Why it was instituted and what qualification is required in the Receivers To these three heads may well bee reduced whatsoever is needfull especially for the vulgar for whose sake I undertook this task needfull I say to be known In the handling of which I will precisely follow the doctrine of the Church of England not only because by subscription I am bound to acknowledge it for a truth but also because indâ—ed it doth best agree with the text of sacred writ and doth most fully and clearly explicate the sacred truth of this most usefull doctrine CHAP. I. What a Sacrament is THE Notation of the word we leave to Criticks together with the common use thereof in humane Authors As it is used by Divines we are to speak of it And so the Church defineth Sacraments to be not only badges of Christian mens profession but rather they bee certain sure testimonies and effectuall signes of grace and Gods good will towards us By which he doth work invisibly in us and doth not only quicken but also strengthen and confirme our faith in him Thus in the Articles of Religion enacted and established Anno 1562. Afterward in the second book of Homilies viz. in that of Common-prayer and Sacraments out of Saint Augustine is confirmed the common description of a Sacrament which saith the Homily is that it is a visible signe of an invisible grace that is to say that setteth out to the eyes and other outward senses the inward working of Gods free mercy and doth as it were seal in our hearts the promises of God A little after distinguishing of Sacraments according to the exact signification of the word from the generall acception of the same it sheweth that in the exact signification of the word Sacraments are visible signes expresly commanded in the new Testament whereunto is annexed the promise of free forgivenesse and of our holinesse and joyning to Christ. To the same effect and almost in the same words hath Mr. Nowell in his larger Catechisme set down the definition of a Sacrament Out of all which when in the conference at Hampton Court Anno 1603 in the first yeare of King Iames of blessed memory it was motioned granted and appointed that something should bee added to the Catechisme in the Communion book for the doctrine of the Sacraments this definition was collected viz. That a Sacrament is an outward visible signe of an inward and spirituall grace given unto us ordained by Christ himselfe as a mean whereby we receive the same and as a pledge to assure us thereof In which description beside the end of the Institution which I reserve to speak of by it selfe in the second part wee have a cleare expression of the Quiddity and Essence of the Sacraments together with the Author and Originall of them Of which in order The Essence of a Sacrament THis is conteined in the Genus and Species The Genus or common nature of a Sacrament is that it is a sign The Specificall nature or difference of a Sacrament is that it is externall and visible A SIGN This I say sets forth the common nature of a Sacrament The word is a note of Relation and puts us upon this question Whereof is it a sign The answer is ready A sign of grace The Article addeth signs of grace and Gods good will towards us What this Grace this effect of Gods good will to us ward is wee shall best determin when wee find it in the severall Sacraments For the present the Church saith it is Inward and spirituall that is such a Grace as resteth not in the body but reacheth to the inner man the Soul and Spirit Moreover it is a grace given unto us not only reported or proffered but also given and put into our possession OUTVVARD and VISIBLE This word puts a difference betwixt this and other signs of grace This is a signe for Representation and therefore must be obvious to the senses By these is knowledge conveyed into the understanding Thus is the Body a loving yoke-fellow and helper to the Soul Neither is this sign only outward but also visible and subject to the Eye Herein differing from the word Grace maketh 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 visible representation of grace Thus hath God provided for Credence and Confidence for Faith and Assurance What we heare wee do beleeve but what wee see wee know Wherefore as in the word we use our eare to heare so in the Sacrament we use our eye to see and behold else are wee justly blamed Hath God set up the brasen Serpent and will not Israel turne themselves to behold the same Note that this outward visible signe by a peculiar name is termed the Element which puts us in mind that it is a materiall substance and differeth therein from the Ceremonious Actions which attend the Administration And which by their visibility might put in to be accounted signes but indeed are not as in the sequell will appeare The Author and Originall THis is intimated in those words of the Catechisme Ordained by Christ himselfe The Sacrament is a signe by institution not meerely by naturall signification Truth there is in the signe a naturall Aptitude to represent what is signified yet because it hath a resemblance to other things also the institution doth restrain it to this individuall Hence there is need of a word to be joyned to the Element to make it a Sacrament Yea a twofold word and both from Christ himselfe viz. a word of Precept enjoyning the use of this Sacrament and a word of Promise to enjoy a benefit by the same This is that word whereof Saint Austin speaketh saying Take away the word and what is the water of Baptism but water his meaning is what more virtue and efficacy in the Font than in the Fountain water But saith he let the word bee joyned to the Element and then it is made a Sacrament which to understand of a bare and naked recitation of the words which the Schoolmen call the form of the Sacrament is too jejune and barren Most true it is that the right and due form of Administration requireth that there bee made a plain and audible recitation of the precept and promise both And this in our Church-Liturgy is the matter whereof the prayer of consecration consisteth Yet not our formall Recitation of them is that which doth give virtue to the Element but the institution of Christ i.e. the precept which he gave for our warrant and the promise which he added for our encouragement He I say For who else durst give such a precept who else can performe such a promise Such a precept if not given by Christ is a direct breach of the second Commandement which as it forbiddeth all Images of God made by man for this end to convey honour to God so also all Images of his grace ordained for the conveyance of holinesse to man Such a promise by which in the use of this or that creature Grace may bee expected who can performe but Christ alone of whose fulnesse wee do all receive grace for grace If thē none but he can perform the promise of grace it is fitting that he alone should appoint the signe And in this do all agree That Sacraments are Ceremonies of Christs owne immediate ordination and institution The Author of every legitimate and true born Sacrament is God himselfe Thus it hath been from the beginning To Adam God gave the tree of life to Abraham Circumcision to Israel the Passeover In the new Testament God spake by his Sonne and by him ordained Sacraments Ceroll By this that hath beene said touching the origiginall of the Sacraments see what to hold touching that question disputed betwixt Bellarmine and Chamier viz. whether to the consecration of the Elements it be sufficient to make a bare recitation of the words which concern the Element or whether some further declaration of the first Institution be required Ex gr Whether the pronouncing of these foure words This is my Body over the Bread bee enough to change the Bread if not in nature yet in use and make it Sacramentall Bellarmin and his fellowes contend that that word which maketh the Sacrament is Verbum consecrationis by which he meaneth a form of words pronounced over the Elements And thereupon bequarrelleth Calvin and others who saith he require Verbum concionis a sermon to go before the Sacrament Contrarily Chamier stoutly defends that the word by which the Element is made a Sacrament is Verbum concionale not a sermon as the vulgar counteth a sermon but a plain yea an audible recitation of the first Institution By which the people may take notice of the sacred action in hand of the Author intent and scope of the Administration of the Precept that giveth warrant of the Promise that giveth incouragement This he and many other of our Protestant Divines count that word that must be joyned to the Element before it can bee acknowledged for a Sacrament CHAP. II. The manifestation of both these in the Sacrament of Baptism COME wee to the particular Sacraments that so we may further manifest the truth of that wee have set down touching the Essence and Originall And first for Baptism IN BAPTISM the outward visible sign saith our Church is water wherein the person baptised is dipped or sprinkled with it in the name of the Father and of the Son and of the Holy Ghost where note First the Element secondly the Administration consisting of a Ceremony attended with a forme of words The Element that is the outward visible signe is Water Any ordinary water may be used rain river or fountain no great matter in that so it be water and for religious-manners sake as pure water as may be none other liquor may be used but water herein all agree The reason hereof see cap. 7. The custome of the Iacobines that baptise with fire is farre wide That text of Matth. 3.11 on which they build must bee expounded metaphorically or rather prophetically with reference to the historie of the fiery cloven tongues the visible representation of the holy Ghost on the day of Pentecost Act. 2.2.3 The Ceremonie used in Baptisme is either dipping or sprinkling dipping is the more antient At first they went downe into the rivers afterwards they were dipped in Fonts In colder climates and in case of weaknesse the custome of the Church hath been to poure water on the face The substance is washing to wash the body either in whole or part and so that this be done the manner is dispensable by the Church So for the number of dippings i.e. whether it should be done once or thrice is held indifferent and in the power of the Church as experience hath made it good for why the power and efficacie of the Sacrament doth not stand in the quantity of the Element but in the nature and true use thereof Well the body must bee washed all washing doth presuppose uncleannesse here then take notice of the state of nature wherein wee are born or rather see how Baptism doth teach us
The promise is made to you and to your children the same did St. Paul preach to the Gentiles when they were converted And how should they confirm the truth of this to them but by baptising their children Neither by children can we with the Anabaptist understand their youths of discretion only but their Infants also for in Act. 2.39 and Cor. 7.24 the word is generall to comprehend all their issue and of-spring Another Pattern is probably collected out of Mar. 10. the gospell read in the Liturgy at the Administration of Baptism The children there mentioned were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infants such as men do hold in their arms Christ indeed baptised them not but probable it is that he might deliver them to his Disciples to be baptised as some think or rather that they had been baptised already doubtless it was a pious act of the Parents to bring them to Christ and who can much doubt of this but that the Parents having been by Iohns Baptism directed to Christ when they knew him brought children to him to receiv a further blessing from him and thus much for answer to the first and main Argument of the Anabaptists The second Argument of the Anabaptists WIthout Faith say they none ought to be baptised Mat. 28. Mar. 16. Act. 8.36 Which also the English Catechism doth allow But Infants want faith Ergo they ought not to be baptised Let the Minor be granted tho if a man deny it as some do I see not how they can prove it but gratifie them in this the Major is utterly fals for neither do these texts prov it nor the English Catechism Besides there are good reasons against it The texts prov it not indeed they prov the Affirmativ That whosoever beleeveth may be baptised But from thence to draw a negative conclusion is against Reason Thus out of Iohn 3.16 it is manifest that whosoever beleeveth shall be saved but will the Anabaptist thence conclude Infants beleev not ergo they shall not be saved God forbid Reasons are against it First In respect of Infants There needeth none actuall faith in children as a previous disposition to fit them for the grace of Baptism for why In the Baptism of Infants the spirit worketh not as a morall Agent to proffer grace to the will but as a naturall or rather supernaturall Agent to work it in the will to put grace into the heart conferring upon them seminall and initiall grace which doth not presuppose faith but is it self the seed of faith To Parents converted Baptism conveyed as did Circumcision to Abraham a superaddition of further grace to what they had extraordinarily received But to their children Baptism conveyed as did Circumcision to Isaac the first seeds of grace and Regeneration Add this that the faith of the Parent is sufficient to qualifie the child for Baptism yea for the grace of Baptism the child I say in whom as yet corruption of nature being scant active calleth for no act of Personall grace to remove the barr of guilt polluted he is but by the act of another not by consent of his own therfore the faith of the Parent sufficeth to procure for the child the Sacrament and the benefit therof They cavill and say every man must live by his own faith and not by anothers True we say so to only the words of the Prophet are misalleaged and misapplyed the text doth not add that clause not by anothers nor doth it speak simply of the benefit it self gained by faith viz. Justification Salvation Preservation but of the pre-assurance of it But not to strive hereabout we see in Matt. 9.3 the sick man fared the better for the faith of his friends even in the remission of sins Parents are nearer to their Infants and have more interest in them than one friend in another Infants are a part of their Parents so that the promise of grace mentioned in the Covenant betwixt God and the Parent is not ratified to the whole Parent except also it extend to his Infant It is then the faith of the Parent laying hold of the promise which qualifieth his Infant for incorporation into the mysticall body of Christ. And this is a point of good comfort to the parent to consider the goodness of God to him having provided for him that as he hath been a naturall instrument to convey to his child the guilt of sin and seminall corruption so may he also challenging Gods Covenant by faith be made a voluntary instrument to procure pardon of sin and seminall grace a just remedy for the former malady The consideration wherof were it well and advisedly thought upon might cure that supine negligence found in Parents who seldome think of this and consequently shall one day heare the just curses of their condemned children crying woe worth the negligence of our careless Parents who having begotten us for their pleasure therby conveyed to us guilt and corruption but never took care to cure us of this malady yea the consideration of this might provoke them to intend the act of their faith and not only in the Church cursorily of custome to present their children to God but also actually by the prayer of faith challenge Gods promise for the good of their Infants for doubtless even in this as in all other occasions the more intentive mans faith is and earnestly set upon the promise to challenge it the sooner doth it prevail and obtain the desire To return to the Anabaptist since the faith of the Parents sufficeth since the spirit worketh in Baptism as a supernaturall Agent there needeth no actuall faith to be found in children consequently they are deceived who defend that none may be baptised without faith inherent Secondly In respect of Men grown the want of faith doth not barr them from Baptism i. e. the Church may not deny water to them that desire the Sacrament if they profess to repent and beleev tho peradventure their heart be naught See then herein the unreasonable dealing of the Anabaptist who will barr Infants from the water of Baptism for want of Faith when as hath been shewed not so much the actuall Inexistence of these graces as the formall profession of them doth qualifie even Men grown sufficiently for what the Church can do in the administration of Baptism Two things are usually objected against this in the heat of contention which I shall briefly touch for the satisfaction of sober minds and so return to the former doctrin of preparation First say they children are as farr from Profession of faith as from performance consequently to be barred from Baptism To which I answer that Profession is either actuall or virtuall An actuall profession of Repentance and Faith is required of them who by the acts of reason formerly abused have multiplyed their personall transgressions but for Infants a virtuall profession is sufficient and such a profession we find in them in respect of their Propagation They are