The doctrine of the Papist is, that the sacrament confers grace by the work done: that is, that the outward action of the Minister confers grace by his own force, when the sacrament is administered. And that it may confer grace, some say, that the said action hath virtue in it for this purpose, which §25passeth away when the action is ended: others say, it hath no 1virtue in it, but that Gods using of the action elevates it, and makes it able to confer grace. But this doctrine is a fiction of the brain of man. John the Baptist, Math. 3. 11. makes two baptizers, himself, and Christ; and he distinguisheth their actions: §30his own action is, to wash with water; and the action of Christ is, to wash with the holy Ghost. This distinction he would not have made, if he by the washing of water had conferred the holy Ghost. Paul saith, Christ sanctifieth his Church by the washing of water, through the word. Eph. 5. 26. Baptism §35therefore doth not confer grace, because the body is washed with water: but because when it is washed, the word of promise is believed and received. The Apostles are called, fellow-workers with God, 1. Cor. 3. 9. and yet in the work of regeneration, and in giving of life, they are not any thing. v. 7. Peter ⟨p. 255⟩saith directly, that the washing away of the filth of the flesh doth not save, but the stipulation that a good conscience makes to God. 1. Pet. 3. 21. The work of creation is from God immediately, and only: now regeneration is a work of creation: and therefore it is of God immediately, and not immediately from the sacrament and mediately from God. The flesh of Christ is elevated §5and exalted above the condition of all creatures: nevertheless virtue to give life is not in the flesh of Christ, but in the godhead: much less then shall the sacraments have virtue in them to confer grace. Faith is said to justify, yet not by his own virtue: for it doth not cause our justification, but serve as a §10means to apprehend it, when it is caused by God: how then shall the sacraments cause justification? Lastly, if the outward washing of the body be elevated above his natural condition, in the administration of baptism, then so oft as the outward element is used in any sacrament, there is a miracle wrought: §15and Ministers of sacraments are workers of miracles, which may not be said.
The doctrine of the Papist is, that the sacrament conferres grace by the worke done: that is, that the outward action of the Minister conferres grace by his owne force, when the sacrament is administred. And that it may conferre grace, some say, that the saide action hath vertue in it for this purpose, which §25passeth away when the action is ended: others say, it hath no 1vertue in it, but that Gods vsing of the action eleuates it, and makes it able to conferre grace. But this doctrine is a fiction of the braine of man. Iohn the Baptist, Math. 3. 11. makes two baptizers, himselfe, and Christ; and he distinguisheth their actions: §30his owne action is, to wash with water; and the action of Christ is, to wash with the holy Ghost. This distinction he would not haue made, if he by the washing of water had conferred the holy Ghost. Paul saith, Christ sanctifieth his Church by the washing of water, through the word. Eph. 5. 26. Baptisme §35therefore doth not conferre grace, because the bodie is washed with water: but because when it is washed, the word of promise is beleeued and receiued. The Apostles are called, fellowworkers with God, 1. Cor. 3. 9. and yet in the worke of regeneration, and in giuing of life, they are not any thing. v. 7. Peter ⟨p. 255⟩saith directly, that the washing away of the filth of the flesh doth not saue, but the stipulation that a good conscience makes to God. 1. Pet. 3. 21. The worke of creation is from God immediatly, and onely: now regeneration is a worke of creation: and therefore it is of God immediatly, and not immediatly from the sacrament and mediatly from God. The flesh of Christ is eleuated §5and exalted aboue the condition of all creatures: neuertheles vertue to giue life is not in the flesh of Christ, but in the godhead: much lesse then shall the sacraments haue vertue in them to conferre grace. Faith is said to iustifie, yet not by his owne vertue: for it doth not cause our iustification, but serue as a §10meanes to apprehend it, when it is caused by God: how then shall the sacraments cause iustification? Lastly, if the outward washing of the bodie be eleuated aboue his naturall condition, in the administration of baptisme, then so oft as the outward element is vsed in any sacrament, there is a miracle wrought:
- 1Thom. Sum. p. […] q 62. art. 4. Bellar. de Sact. l. 2. c. 11.Thom. Summ. p. 〈…〉 q 62. art. 4. Bellar. de Sact. l. 2. c. 11.
