The English Nonconformity Under King Charles II and James II, Chapter 12
CHAP. XII. Point IX. Of the Cross in Baptism.
L.
I Have oft wondred what any man can say against the use of the Cross in Baptism, which signifieth our resolution to be true to a crucified Christ.
M.
I have oft thought many things absurd in you Lawyers, to which I have been reconciled when I was well informed of the reason of them. I ask you.
1. Do you believe that Jesus Christ is the King and only universal Lawgiver to his Church.
L.
Yes, but men under him may make local Laws.
M.
2. Do you believe that he is the Author of the Christian Baptism?
L.
Yes, no doubt, I find it, Mat. 20. 19.
M.
3. Do you believe that he did it so defectively that men may amend it.
L.
No doubt but he did his own work perfectly.
M.
4. Do you not believe that it is his Prerogative to institute Sacraments of the covenant of Grace?
L.
Yes, no doubt; for our Church holdeth that there are but two, and disowneth the five Roman Sacraments. And yet I think most of them may be called Sacraments, especially Ordination, and Matrimony (and so may the Kings Coronation) but not Sacraments of the Covenant of Grace.
M.
Let us now enquire. 1. What a Sacrament of the Covenant of Grace is. 2. Whether our crossing be not such.
I. The Romans used the word [Sacraments] for an external obliging covenanting ceremony: especially for the Act of soldiers ceremony by binding themselves to military relation and fidelity to their captains. A Sacrament of the covenant of grace is an outward visible Act or ceremony; by which we oblige our selves in covenant to Christ as our Saviour, promising fidelity and by which we are told by Christs ministers, that his Grace is signified which is given by his Covenant.
The Catechism indeed saith [It is an outward and visible sign of an inward and spiritual grace, given to us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof.]
But it's obvious to any man of reason, that the words [Ordained by Christ himself] signifie not a Sacrament as such, but [as Divine] distinct from humane. Else it were impossible for man to be guilty of making false humane Sacraments: If they should make more, just such as Baptism and the Lords Supper, they would be no sinful Sacraments, if none be Sacraments but Christs.
If there be all these things, there is a Sacrament of the Covenant of Grace falsely instituted by man. 1. If there be an outward visible sign. 2. If both the purchased and conveyed Grace of the Covenant of Christ be signified by it. 3. And so signified as to be an instituted means of conveying it. 4. If it be a sign obliging the covenanting person to his Covenant duty. 5. And if thus it be a symbol, or badge of the Order professed.
I. The outward visible sign is crossing, or the transient Image of a Cross, made by one that acteth as a Minister of Christ by his pretended Commission, and received in his forehead by the baptized.
II. The thing signified is both the work of Redemption purchasing grace, and grace given by that purchase: Both these are fully expressed Can. 30. [The holy Ghost by the mouthes of the Apostle did honour the name of the Cross, so far that under it he comprehended not only Christ crucified, but the force, effect and merits of his death and passion, with all the comforts, fruits and promises which we receive or expect thereby: The Church of England hath retained still the sign of it in baptism, following therein the Primitive and Apostolical Churches, and accounting it a lawful outward ceremony and honourable badge, whereby the Infant is dedicated to the Service of him that dyed on the Cross, as by the words of the Common-Prayer book may appear] which words are [we receive this Child into the Congregation of Christ's Flock, and do sign him with the Sign of the Cross, in token that he shall not be ashamed to confess, the faith of Christ crucified, and manfully to fight under his banner against sin, the world and the devil, and to continue Christ's faithful Souldier and Servant to his lifes end. Amen] And in the Preface of Ceremonies [They serve to a decent order, and godly discipline, and such as be apt to stir up the dull mind of man to the remembrance of his duty to God by some notable and spiritual signification, whereby he may be edified.]
So that the thing signified is Christ crucified with the benefits of his Cross, and the Grace of edification by stirring up our dull minds by the moral causality of the cause, and binding us to constancy to Christ.
L.
But moral causing by objects works not on Infants.
M.
True, no more doth washing in water, and yet this is used for the benefit of the Parents at present, and of Infants when they are at the use of reason. Indeed Christ by his own Sacrament giveth Right and Relative grace, which he will not do by mens inventions.
III. But man plainly appointeth the Cross to work this grace by way of exciting signification.
IV. And it is expresly made man's covenanting sign, by which he bindeth himself to covenant fidelity; that he will not be ashamed to confess the Faith of Christ crucified, and manfully to fight, &c. The whole duty of the covenant on man's part is promised hereby.
V. And the Canon tells you it is a dedicating Sign and Badge of our profession.
So that I see not what is wanting to a Sacrament, as far as man can make one, by presumption, which we cannot consent to.
L.
But it's said that Baptism is perfect without it.
M.
So it is without the Lord's Supper; and yet that is justly added: It saith not that mans covenanting with God is perfect without it: For it seemeth a Sacrament of man's added to that of Christ, to tie men faster to him.
L.
Ancient Christians did use the Cross without scruple.
M.
1. It is not all use of the Cross that we speak against; but using it as a Sacrament of the Covenant, and badge of Christianity: The King would not take it well if Subjects presume to make a new Badge of the Order of Knights of the Garter, and add it to the Garter and the Star. To shew by an action as well as by a word to scorning Heathens that they were not ashamed of a crucified Saviour, might be more excusable that this. And they foresaw not to what abuse it would be after turned.
2. But suppose we mistook in these our fears of sinning. 1. Do you think that the case hath not difficulty enough to excuse a man for fear of sinning?
2. And do you think that for such fear, and not acting against them we deserve to be cast out as heinous uncapable delinquents?