borne once new borne For it is vnto life eternall which once begunne neuer endeth h Rom. 6.3 Knowe yee not that so many of vs as were baptised into Christ were baptised into his death i v. 9. that as Christ being raised from the dead dieth no more k v. 11. so we once dead vnto sinne are aliue vnto God for euer through Iesus Christ our Lord Wherefore should any then be rebaptised For as for them who l Heb 6. hauing beene once inlightned and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted the good word of God and the powers of the world to come if they shall fall away it is impossible to renew them againe vnto repentance and for them in whom though they fall a 1. Ioh. 3.9 the seed remaineth another baptisme is needlesse For by the grace of God remaining in them b Art Eccles Angl. 16. they may recouer and amend their liues Yet are there certaine mysticall acts though c Sacramentis numero paucissimis obseruatione facillimis significatione praestantissimis societatem novi populi colligavit August de doctr Christ l. 3. c. 9. not other sacraments namely confirmation and penance Confirmation and Penance which are appendants to the sacraments and in this case and other like of good vse in the Church for correction and instruction For by the one children that haue beene baptised are confirmed in the faith when they come to age wherevnto they were baptised When themselues assuming the vow of baptisme d 1. Pet. 3.21 stipulat a good conscience towards God and ratifie what was vndertaken for them by their sureties By the other such as are e Vid. 1. Cor. 5 excommunicate or deserue to be debarred the communion hauing any way violated or scandalized the communion of Saints are humbled both for the satisfaction of the Church whom they haue offended and for their owne reformation That hauing renewed their vow in baptisme by repentance they may bee absolued and g Vid. 2. Cor. 2 readmitted to the Communion Which h See the Preface to the commination in the common prayer-booke godly discipline more frequent in the primitiue Church is much to bee wished that it may be againe restored with vs to adde vigor and life to the word and Sacraments For although excommunication for sinne and absolution from sinne be vertually implied in the word and Sacraments for what is preaching but a generall proclamation of pardon to all penitent beleeuers and a publike denunciation of God his curse against obstinate vnbeleeuers And what are the Sacraments but the personall applying of remission and grace to every man in particular and the detaining of them from the Communion but the retaining of their sinnes Yet the positiue sentence of binding and loosing in a iudiciall proceeding is more powerfull with the conscience being Christ his a Mat. 18.18 Ioh. 20.23 ordinance is ratified in heauen where it is rightly administred Our Birth is at once Communion but our life in grace is a continued act and therefore hath continuall need of spirituall nourishment to repaire what is wasted daily by sinne and corruption wherewith we are incombred and for our growth to a perfect man in Christ Iesus Our naturall life consists in the b Vita animae deus est haec corporis hac fugiente soluitut hoc perit haec destituente deo vnion and communion of the body with the soule and our life supernaturall in the vnion and communion of our soule with God which is in Christ who c Iohn 14.6 is the life d Col. 2.9 in whom the fulnes of the Godhead dwelleth bodily By what meanes he became partaker of our mortality flesh and blood by the same hauing conquered sinne and death he makes vs partakers of his immortality and diuine nature imparted in him to the humane and by it to vs. The Church and all the members thereof are in Christ as Eue and all her children were in Adam g Gen. 2.23 flesh of my flesh saith he and bone of my bone That as wee drew corruption from Adam with his nature so from Christ wee deriue incorruption by his grace Nay nearer then so h Eph. 5.30 wee are members of his body of his flesh and of his bones not only deriued from him or new begotten by him but perpetually subsisting in him As the i Iohn 15.4.5 graft in the stocke which yeeldeth vs continuall sap and spirituall nourishment vnto eternall life k Iohn 14.19 Because I liue saith he ye shall liue also At that day you shall know that I am in the Father and you in mee and I in you So dearely hath Christ loued vs v. 20. and so nearely hath hee vnited vs vnto himselfe that he is not satisfied as not inioying himselfe without vs a Eph. 1.23 his body the Church the fulnesse of him that filleth all in all b 1. Cor. 12.13 And as all the members being many are one body so also is Christ namely his Church Of which communion wee haue this other Sacrament c Poculum immortalitatis quod confectum est de infirmitate nostra veritate diuina habet quidem in se vt omnibus prosit sed si non bibitur non medetur Prosp in responsione ad obiectionem Vincentianam The cup of blessing which wee blesse No transubstantiation d 1 Cor. 10.16 is it not the communion of the blood of Christ The bread which wee breake is it not the communion of the body of Christ For we being many are one bread and one body for wee are all partakers of one bread Bread still though consecrated yea and receaued For it is the e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communion not the f Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commixtion or confusion of his body with the bread as if they were kneaded together nor the g Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translation of the bread into his body as if the one were supplanted by the other But it is the h But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communion of his body by a common vnion of them both in the sacrament which doth necessarily consist both of the outward signe and inward grace Whereof there is such a i A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macarius hom 27. reciprocall relation and mutuall coniunction in a sacrament by diuine institution that they necessarily concurre as integrant parts thereof without either of which it is no sacrament And therefore to signify their neare and intimate vnion they vsually haue one an others k Solet res quae significat cius rei quam significat nomine nominayi August quaest 57. super Leuit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talis est praedicatio
are by institution custome or compact other instrumentall meanes as it were morall instruments of conueiance as signing and sealing liurey and season or something in earnest representing the whole interest Mysticall acts they are because done in a c Sacramentū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mystery wherein some d Sacramentū dicitur sacrum signum siue sanctum secretum Bernard Serm. 1. de caen dom sacred and secret matter is farther intended by that which is outwardly done and vsed The spirituall things signified by the outward elements are the all sufficient a Signum est res preter speciem quam ingerit sen sibus aliud aliquid exse faciens in cogitationem venire Aug. l. 2. de doctr Christ cap 1. Verbum visibile Aug. hom in Iohan. 80. meanes of grace the body and blood of Christ the mediatour once offered by himselfe for vs. The foreskinne circumcised was it not a type of the promised seed to Abraham and his prosterity b Rom. 9.5 of whom as concerning the flesh Christ came God blessed for euermore The paschall lambe did it not represent Christ the lambe slaine from the begining of the world in the counsell of God And now c 1. Cor. 5.7 Christ our passeouer is slaine d 1. Pet. 1.19 a lambe without blemish and without spot The water in baptisme is it not the e v. 2. sprinkling of the blood of Iesus Christ The f Cor. 10.16 bread which wee breake is it not the communion of the body of Christ But besides these spirituall things which are the meanes grace signified by the outward elements there are also spirituall acts of grace to wit our admission into the catholicke Church and the communion of saints intended by the outward actions whereby the sacraments are administred and receiued and without the which they are not compleate being as their names import certaine h Res gesta Isiod Docentur eriam homines socramenta esse actiones diuinitus institutas Polon confess Sacramenta exercitia sunt Calv inst lib. 4. c. 14.6 Signum practicum Bel. ceremonia ritus solennis L. 1. de◠Sacram. c. 9.10 11. acts that consist in the doing Not the foreskinne but the cutting of it as God had appointed was the circumcision not the lambe but the eating of it as was prescribed was the passeouer not the water but the i Baptismus non est aqua quae est res per manens sed lotio in aqua quae est operatio transiens Gab. dist 4. q. 2. dub 4 washing dipping or sprinkling with it in the name of the Father sonne Holy ghost is baptisme not the bread and wine but the vsing of them according to Christ his institution is the communion Howsoeuer the materialls themselues visible or spirituall or both may sometimes be called by the names of the sacraments as k 1. Cor. 10.16 the cup the communion l c. 5. v. 7. Christ the passeouer by a figuratiue speech most vsuall in things of so neere relation and not vnfit in figuratiue ordinances yet the elements although consecrated are not compleat sacraments vntill the other actions pertinent concurre whereby they are administred and receiued nor doe they continue sacraments any longer then while they are so vsed A mans deeds what are they to any one though in writing signed and sealed with his owne hand and seale vnlesse they bee deliuered and receiued as his act and deed By baptisme the sacrament of our new birth BAPTISME the a Tit. 3.5 lauer of regeneration the seale of adoption initiation and admission into the Church and b Heb. 12.23 company of the first borne which are written in heauen the couenant is contracted God preuenting vs with his grace which by the other sacrament is confirmed or renewed c Iohn 3.5 Except a man bee borne againe of water and the holy Chost he cannot enter into the kingdome of heauen When being regenerate wee take new names Christian names d Es 44.5 One shall say I am the Lords and an other shall call himselfe by the name of Iacob and an other shall subscribe with his hand vnto the Lord and syrname himselfe by the name of Israell Now because we are by nature the e Eph. 2.3 Children of wrath and by corruption f v. 1. dead in sinnes and trespasses wee cannot be new borne but by a kinde of resurrection from the dead Therefore g Coloss 2.12 wee are buried with Christ in baptisme wherein also we are risen with him thorough the faith of the operation of God who hath raised him from the dead Whereof the water in baptisme is a most significant signe For water was the first element i Gen. 1.2 vpon which the spirit of God moued and produced all things according to the word and will of God k 2. Pet. 3.5 By the word of God the heauens were of old and the earth consisting of the water and in the water And wee by sinne being as water spilt vpon the ground doe by the grace of God in Christ thorough his spirit l Es 44.4 spring vp againe as willowes by the water courses a Ps 92.12 1◠and shall flourish in the house of our God as b Ps 1.3 trees planted by the riuers side c Es 44.3 I will powre out water saith God vpon him that is thirsty and flouds vpon the dry ground I will power my spirit vpon thy seed and my blessing vpon thy ofspring Whether we respect our regeneration admission or spirituall resurrection all which concurrent graces are intended by this sacrament it implyeth a reciprocall act betwixt God and vs. His call our answere his iustification of vs by acceptance in Christ our d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3.6 Vid Act. 8.37 Anima non lauatione sed responsione sancitur Tertulide resur carn stipulation of a good conscience towards him his remission of our sins For e 1 Iohn 1.7 the blood of Christ clenseth vs from all sinne our repentance from dead workes to serue the liuing God hauing our f Heb. 9.14 consciences purged by his blood who thorough the eternall spirit offered himselfe without spot to God And therefore it is also called the sacrament of g Act. 2.3 repentance for the remission of sins h Deut. 26.17.18 Lauacrum illud èst obsignatio sidei Tertul. lib. de penit Now thou hast avouched the Lord this day to bee thy God the Lord hath auouched thee to be one of his people Of this contract there are i 1. Iohn 5.7 three that beare witnesse in heauen the Father the Word the Holy ghost these three are one For k 1. Pet. 1.2 we are elect according to the foreknowledge of God the Father thorough sanctification of the spirit and sprinkling of the blood of Christ l 1. Iohn 5.8 And there are three
qualem admittit rerum conuenientia Arist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names Christ instituting this sacrament said this is my body as l Iohn 6. elswhere he calls his body bread His body was not then made paste no more is the bread here made Flesh But this being this that is bread naturally is the body of our Lord in a mystery not changed from bread into his body by a m Possunt sacramenta honorem habere vt religiosa non autem stuperem vt admiranda August lib. 3. de trinitate 9.10 miracle So that in respect of the whole sacrament the mysticall substance whereof consisteth both of the sanctisied bread and of Christ his sacred body they may bee said in some sort to be a Qui est à terra panis percipiens vocationem dei iam non communis panis est sed eucharistia ex duabus rebus constans terrena celesti Ireneus lib. 4. adver haeres cap. 34. consubstantiat not in themselues but in a third consisting of both For neither the body of Christ without the bread nor the bread without his body is the sacrament entire but the one with the other both together not in place but in vse being not contiguat but b Simul sunt relatè cum eâ— closse sint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coordinat to this end by a spirituall instiution not by any corporall commixtion or composition The bread being consecrated to so high a mystery doth truely and really but yet c Poculum nonnè communitatio sanguinis Christi est i illa res externa visibilis qua sanguis domini nobis exhibetur Sic panis quem frangimus est illa res externa visibilis qua efficimursocij membra cooporis Christi sicut dicitur evangelium est potentia Dei i res seis instrumentum quo deus est efficax Melancht in 1. ad Corinth 10. sacramentally not only signifie but represent and indeed present the very body of our Lord not in the element but in the sacrament to euery right receiuer By faith we may be partakers d Ego corpus Iesu Euangelium puto quando dicie qui non commederit carnem meam biberit savguiaâ—m meum licri in mysterio possiâ— intelligi tamen verius corpus Christi sanguis eius sermo scripturarum est Hieron in Psal 147. spiritually of Christ his body without the sacred bread Participation by Faith And without faith in his word we cannot receaue his body in the sacrament but e Multi de â—ltari accipiunt moriuntur accipiendo moriuntur Aug. tract 26. in Ioh. are deepely guilty thereof not f 1. Cor. 11.29 Reliqui discipuli manducauerunt panem dominum Iudas panem domini August discerning the Lords body Which commeth to passe either thorough vnbeleife of his word who hath said this is my body as when his body is nor at all discerned in the sacrament by faith which is the g Heb. 11.1 euidence of things not seene and h v. 27. discerneth him that is invisible but the sacred bread is taken as common and so prophaned or else by misbeleife of his meaning as when his body is not i Eiteram sequi signa pro rebus quae his siguisicantur accipere servilis est infirmitatis Aug. lib. 3 de doctr Christ Cum figisrate dictum sic accipitur tanquam propriè dictum sit carnaliter sapitur Neque vlla mors animae congruentius appellatur Aug. de doct christ l. 3. cap. 5. discerned from the bread but confounded therewith which two must needs bee distinct in themselues how neare soeuer conioyned in the sacrament Now wee cannot possibly be more reall partakers of any corporall thing then by eating it and seeding on it whereby wee receaue it into our bowels and conuert it into our substance neither after generation is there any such meanes of life as nutrition without which it would soone vanish and fade away wherefore we are not only borne againe by water and the holy ghost but continually sustained and nourished vp to Eternall life that by the very body and blood of our Lord and sauiour Iesus Christ a Iohn 6.51.55.56 I am the liuing bread saith hee which came downe from heauen if any man eate of this bread hee shall liue for euer And the bread which I will giue is my flesh which I will giue for the life of the world My flesh is meat indeed and my blood is drinke indeed Hee that eateth my flesh and drinketh my blood dwelleth in me and I in him But the spirituall food of our soules is not as the corporall food of our bodies assimilated vnto vs but wee are b Hic panis in causam vitae appetendus deuorandus auditu ruminandus intellectu side digerendus Tertul lib. de resur Quid paras os dentes crede manducasti August Haec quoties agimus non dentes ad mordendum acuimus sed fide syncera panem sanctum frangimus Cyprian in Sermon de caena domini changed into it The body of Christ for our spirituall nourishment is not made carnall food the sacred bread is not turned into flesh but we are made spiritually minded to feed thereon by c Nam ille panis viuus cibus mentis ergo traiiciatur in viscera animae tuae transeat in affectiones tuas in mores tuos Bern. Serm. 5. de aduentu domini faith in his word who hath saide this is my body for d Deut. 8.3 Mat. 44. man shall not liue by bread only but by euery word that proceedeth out of the mouth of God and to be made like vnto him e 1 Pet. 4.1.2 who suffered for vs in the flesh arming our selues likewise with the same minde For hee that hath suffered in the flesh hath ceased from sinne That he no longer should liue the rest of his time in the flesh to the lusts of men but to the will of God Doe wee now abolish the law by faith Communion in loue God forbid nay we establish the law by an expresse article of our creed confirme it by this sacrament For what els is the coÌ„munion of saints the sacrament therof For f 2. Cor. 6.14 what coÌ„munion hath light with darkenes g 1. Iohn 1.6 If we say we haue coÌ„munion with him walke in darknes we lye doe not the truth But we walke in Darknes if wee know not God for h v. 5. God is light and in him is no darknes at all i 1 Ioh. 2.4 And he that saith I know him and keepeth not his comandements is a lyer and the truth is not in him But hee that keepeth his comandements dwelleth in him and he in him To will and to nill the same things is the sure bond of all amitie and friendship Now because the communion betwixt God and vs is of infinite disparity
they who most presume of their workes whilest they liue are glad if they haue the grace to dye in the faith renouncing all merit of workes to fly vnto the throne of grace for mercy h Iud. 20. v. 21. And yee beloned saith Saint Iude building vp your selues on your most holy faith praying in the holy Ghost keepe your selues in the loue of God looking for the mercy of our Lord Iesus Christ vnto eternall life Yet is not our saluation the lesse certaine because the finall accomplishment thereof is expected by hope and is not presently put into our owne hands For as our faith is so is our hope i Heb. 11.1 faith being the ground of things hoped for and the reason of the hope that is in vs both of them therefore are firme and sure because built vpon the rocke Christ Iesus k Mat. 16.18 Vpon this rocke as Saint Peter beleeued and confessed Thou l v. 16. art Christ the sonne of the liuing God the holy catholicke Church is built m v. 18. against which the gates of hell shall not preuaile but that euery true member thereof liuing and dying in the communion of saints shall notwithstanding sin death attaine by forgiuenesse of sinnes and the resurrection of the body eternall life And therefore n Rom. 5.2 wee reioice in hope of the glory of God as if wee had already attained To beleeue and hope as a Christian is not as the termes are vulgarly vsed and may perhaps sound in prophane eares to haue an vncertaine opinion and doubtfull expectation which indeed can bee no better in the things of men subiect to falshood and vanity But it is to be certainely assured fully perswaded and firmely resolued o 2 Tim. 1.12 knowing whom wee haue trusted that he is able to keepe that which wee haue committed to him against that day No weake nor vncertaine hold but p Heb. 6.19 an anchor of the soule both sure and stedfast entring into that which is within the vaile whither the fore runner euen Iesus is entred for vs. Faithfull hope is such an assurance q Rom. 8. as Saint Paul professeth by the helpe of Gods spirit knit together and firmely bound vp with that r 28.29.30 golden chaine of the certanity of saluation in Christ Iesus Wherevpon with a bold confidence he bids defiance to all the enimies of grace ſ v. 33. Who shall lay any thing to the charge of Gods elect c. I am perswaded that neither death nor life nor Angells nor Principalities nor powers nor things preset nor things to come nor height nor depth nor any creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. As our faith and affiance is more and more fixed in God thorough Iesus Christ by his spirit and approued vnto him by loue in well doing so is t Si quis credit etdiligit bene agendo prae ceptis obtemperando efficit vt etiam speret se ad id quod credit esse ventutum August de doctor Christ l. 1. cap. 37. the assurance of our saluation more and more confirmed in vs. For true u 1. Tim. 4.8 godlinesse hath the promises both of this life and of that which is to come Of this life * Mat. 6.33 Seeke ye first the kingdome of God and the righteousnesse thereof and all these things shill be administred vnto you And for the life to come x Pl. 50.23 To him that ordereth his conuersation aright will I shew the saluation of God Therefore as wee beleeue so wee pray in hope which is our last refuge that our heauenly Father who knoweth whereof we stand in need will in his ordinary prouidence giue vs things needfull for this life to whom hee hath giuen grace first to seeke his kingdome and the righteousnesse thereof y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Est autem duplici honoris muneris genere homo affectus quod ipsesolus poenitentiâ veniam peccatorum impetrat et eius vnius corpus quamvis mortale caducum aeternll immortale redditur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quorum alterum quod ad corpus pertinet propter animum alterum quod ad animum propter corpus consecutus est Nemesius lib. de natura hominis c. 1. And that he will freely and fully forgine vs our daily sinnes and trespasses of his meere grace in Christ Iesus remembring whereof wee are made to whom he giues this grace for his sake to forgiue one another Farther wee beleeue and pray in hope that he will guid and keepe vs ever hereafter by his spirit in the way everlasting though it please him to lead vs thorough manifold temptations and that he will deliuer vs in the end from all evill even from death it selfe and from him that hath the power thereof that is the Divell by the resurrection of our bodies to the eternall praise of his kingdome power and glory in the life to come z The Lord will perfect that which concerneth me Thy mercy O Lord endureth for ever Forsake not the workes of thine owne hands Bread the a Lev. 26.26 staffe of life Our daily bread being the most necessary of all temporall things implies the rest It was God his decree that in b Gen. 3.19 the sweat of our browes wee should eat our bread and it is the Apostles iniunction in the name of the Lord Iesus c 2. Thes 3.10 that if any man will not work he shall not eat wherevpon hee exhorteth every one d V. 12. with quietnesse to worke and to eat his owne bread Although it bee our bread our owne bread yet it is Gods gift without whose blessing e Ps 127.2 it is in vaine to rise vp early and so late to take rest to eat the bread of carefulnesse f Iam. 4.2 Yee lust and haue not yee kill desire to haue and cannot obtaine yee fight and warre and yet yee haue not because yee aske not yee aske and receaue not because yee aske amisse that you may consume it on your lusts which should bee for our dayly and necessary vse Some haue not of their own to eat g Ps 128.2 But thou shalt eat the labour of thine hands O well is thee and happy shalt thou be others haue not the h Eccles 4.8 power to eat of their own either not the health or not the heart i 5.19 this is also the gift of God And he giues it power to k Ps 104.15 strengthen mans heart and to sustaine our life from day to day Therefore it is called l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6.11 daily bread adsubstantiall or supersubstantiall bread because being digested into our bodies it adds daily beyond its owne nature and substance thorough the blessing of God to our substance what the labour of life daily consumes What is there in