Certain disputations of right to sacraments, and the true nature of visible Christianity defending…

4. The Fathers erred not so much as many suppose in their ascribing to Baptism. For 1. sometime by Baptism they mean ⟨p. 201⟩not only the external Ordinance, but the whole work therein to be done; viz. the Accepting Christ solemnly in Covenant, and giving up our selves, as a sanctified people to him, renouncing the Flesh, the World, and the Devil, and so becoming fully Christians. This is baptism with them, and not the outward sign alone. And what saith Peter less, when he saith, [Baptism saveth us] and thus expoundeth himself when he hath done? And what say the Fathers more? 2. When they speak of these effects of Baptism, they suppose a due recipient or subject, that is, A true Believer, or the Seed of such: and therefore they oft speak of the inefficacy of the outward Baptism to Hypocrites. 3. When they speak of the outward Ordinance only, the collation which they ascribe to it, and all the great effects, are to be understood but by way of obsignation and solemnization, and not solely, excluding the internal Faith and the Covenant: as actual solemnized Marriage gives a woman right to her husband and all that he hath, when yet she had a right by secret Covenant and Contract before. Now common Reason, and the Nature of the thing and many of the Contexts showing that the Fathers and Councils must be thus expounded according to these Rules, I would fain know how they deserve that heavy accusation that we commonly lay upon them for their Judgement in this, or what ground the Papists have to plead them generally for their efficay ex opere operato? And yet I will not excuse each particular person of them thus.

4. The Fathers erred not so much as many suppose in their ascribing to Baptism. For 1. sometime by Baptism they mean ⟨p. 201⟩not only the external Ordinance, but the whole work therein to be done; viz. the Accepting Christ solemnly in Covenant, and giving up our selves, as a sanctified people to him, renouncing the Flesh, the World, and the Devil, and so becoming fully Christians. This is baptism with them, and not the outward sign alone. And what saith Peter less, when he saith, [Baptism saveth us] and thus expoundeth himself when he hath done? And what say the Fathers more? 2. When they speak of these effects of Baptism, they suppose a due recipient or subject, that is, A true Believer, or the Seed of such: and therefore they oft speak of the inefficacy of the outward Baptism to Hypocrites. 3. When they speak of the outward Ordinance only, the collation which they ascribe to it, and all the great effects, are to be understood but by way of obsignation and solemnization, and not solely, excluding the internal Faith and the Covenant: as actual solemnized Marriage gives a woman right to her husband and all that he hath, when yet she had a right by secret Covenant and Contract before. Now common Reason, and the Nature of the thing and many of the Contexts shewing that the Fathers and Councils must be thus expounded according to these Rules, I would fain know how they deserve that heavy accusation that we commonly lay upon them for their Judgement in this, or what ground the Papists have to plead them generally for their efficay ex opere operato? And yet I will not excuse each particular person of them thus.