A TREATISE OF THE SACRAMENTS According to the Doctrin of the Church of England touching that Argument Collected out of the Articles of Religion the Publique Catechism the Liturgie and the Book of Homilies With a Sermon preached in the publique Lecture appointed for Saint Pauls Crosse on the feast of Saint Iohn Baptist Iune 24. 1638. By T. B. Pr. Pl. LONDON Printed by Richard Bishop for Abel Roper and are to bee sold at his shop at the black spred-Eagle in Fleetstreet over against S. Dunstans Church 1638. REVERENDISSIMO IN CHRISTO PATRI ac Domino suo Colendissimo D no IOSEPHO Divinâ providentiâ Episcopo Exoniensi Diocesano suo viro verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cui pro eximiâ suâ singular benevolentiâ favore plurimum se debere fatentur quotquot pacis Ecclesiae Filii Tractatulum hunc De Sacramentis unà cum Apprecatione salutis foelicitatis in Testimonium Gratitudinis Observantiae Humillimè Dedicavi T. B. Ad Amicum Symmistam suum charissimum Tho. Bedford S. Theol. Bacch divini verbi apud Plimouthienses Concionatorem Orthodoxum DVm sensu veteri sacra-pandis ad Ostiâ— Plimmi Deque Sacramentis quae mage sana doces Dogmata nil mirum tua displicuisse popello Et tibi conflictus conciliâsse graves Scilicet hic caecus furor haec insania vulgi Affectu minimè vi rationis agi Cumque sibi vitulum semel instituêre colendum Efflictim Idolum deperüsse suum Tu tamen ut duris detonsa bipennibus ilex Crescit ex ipso vulnere ducit opes Macte tuâ virtute contrà audentior ito Elicitámque tuis vim tibi sume malis Intumeant fluctus spinasque ad Littora volvant Et repleant rauco murmure quaeque suo Tu pertende viam quò te Cyâ—osura vocabit Nec metuas tumidi vimque minasque maris Scilicet in coelis sedem compescere fluctus Et rabiem populiqui bene novit habet Adde Sacramentis quos tu pius addis honores In nomen recident tandem aliquando tuum Aaron Wilson Arch. Exon. Vic. de Plymouth TO THE COVRTEOVS Christian Reader whosoever whether of the Clergy or of the Laity More especially To my loving and beloved Auditors of the Town of Plymmouth Grace Mercy and Peace I Have now at length sent abroad into the world what I intended many days ago but could not compass till this present time Many the most of these Notions touching the Sacraments have I preached now and then in the course of my Lecture as the Text in hand presented an occasion to me In the delivery of which because I could not be so happy as to give that cleer that full satisfaction which I desired at least not to all my Hearers I set pen to paper and out of those severall Notes disperst here and there but especially out of some explications upon the Church Catechism have I concinnate and fitted up this Treatise which I now present to your view The last yeer after that by the advice of some judicious Friends to whom I imparted the sight therof I had altered and amended what was thought needfull I presented a Copy therof to our Reverend Diocesan with this intention that to his Censure it should stand or fall if he thought fitting it should pass abroad if not I should commit it to the Dust and Moths the just destiny of unhappy scriblings To whom should I give an account of my studyes rather than to Him by whose favour and permission I enjoy my Licence the liberty of my Lecture and Ministeriall labours It pleased his Lordship after the perusall of my papers to redeliver the Copy to me with that Approbation of which I confess my selfe to be still ambitious viz. That hee conceived the substance of my Book to be â—ound and orthodoxall agreeable to the Truth of God and consonant to the doctrin of our present Church Nor did his Lordship spare to advise me and put me upon the Publication of it alledging that tho the same things are already published yet to see them laid together as here they bee and brought into a frame and uniform discourse would quit the cost and be worth acceptance A willing mind is soon perswaded to say the truth I was easily induced to send it forth into the World In generall for the publique benefit of the Church of God as conceiving the Argument to bee no less needfull than usefull to advance that respect and honour which is due to this sacred Ordinance In speciall to plead my Cause to give satisfaction to some of my Hearers whose Ey perhaps may now resolv them in that wherin their Ear hath hitherto tho unjustly detain'd them doubtfull I blame not not any who doth not presently receiv what is suggested by the New-come Preacher I commend the inquisitiv Bereans who will examin the Doctrin of S. Paul himself before thy will adhere unto it Only I would pray the Hearer I would intreat the Reader not therfore to neglect the truth of God nor less regard the Doctrin of our Church because the person that now presents it to the publique view is not of greater place of better parts of more ability Even Goats hair was usefull and Badgers skins accepted towards the erecting of the Lords Tabernacle And this poor Treatise of mine may through Gods blessing bee profitable I hope to some and do some good in the Church of God Howsoever I have done what I could The rest I leave to God How needfull the Argument is you shall find observed and breefly touched in the preface which when you have read the rest of the discourse is subdivided into three generall parts In the first of which I have endevoured to shew what a Sacrament is The end and issue whereof is to determin the Number of true-born Sacraments Particularly Cap. 1. The definition of a Sacrament The Essentiall parts and Originall therof A sign A visibl sign The Element The Authour of the Sacrament Christ His Word of precept of promise The word of Consecration Cap. 2. The Essentials and Originall of Baptism viz. the Element Water the Ceremony Washing the form of administration Where is shewed what therin is Essentiall and what therein is Accidentall Cap. 3. The Essentialls and Originall of the Lords Supper sc. the elements Bread and Wine the Originall Christs Institution The Cup unjustly taken from the Laity by the present Church of Rome The mixture of water Cap. 4. The inward grace signified by the Elements sc. The Body and Blood of Christ. Both Sacraments have Relation to the passion of Christ. Cap. 5. A Corollary If either of the parts be wanting there is no Sacrament Hence an Argument against Transubstantiation Hence Arguments to prove that those five sc. Matrimony Ordination Absolution Confirmation and Vnction are not legitimate Sacraments The right use of those Ceremonies touched In the second generall part I shew the end why Sacraments were ordained the Issue wherof is
new they had two so had we one for admission the other for preservation so have we circumcision was for infants so is Baptism the Pass-over and Lords Supper for men grown circumcision once administred the Pass-over often and so Baptism once and the Lords Supper often add to this that the same reason holds in the Sacraments of either Testament for the frequencie of administration for why Circumcision but once and the Pass-over often but because one birth-day is enough not one day of feeding so here once baptised because it sufficeth to be once admitted into the Covenant of grace but often do we receiv the Lords Supper becaus we do often merit expulsion and so need a frequent confirmation Baptism doth seal to us the remission of originall guilt which is but once contracted and so once remitted The Lords Supper doth seal to us the remission of actuall transgressions which being often committed must be repented and so often remitted Baptism is the Sacrament of our Regeneration when the seed of grace is conferred upon our souls this needeth to be done but once The Lords Supper is the Sacrament of our confirmation whence those seeds of grace are to receiv increas of growth by the dews of heaven and this is necessary to be done more than once often therfore do we come to the Sacrament of the Lords Supper Now if any demand how often we ought to approach to the Lords Table it must be answered the Church hath power to stint the smallest number but only mans conscience can direct him in the multiplication of that number Fewer times than thrice a year may no good Christian in the Church of England receiv the Lords Supper because it is so ordained by the Church but how oftner is left to the direction of his own conscience and the advice of his spirituall Physitian So much the more to blame are they that neither by the Law of the Church nor by the necessity of their own souls are perswaded to frequent the Table of the Lord but rest themselvs within the customary compasse of once a year It may be objected that once a year was as much as Israel did eat the Pass-over nor would God doubtless have neglected to command expressly the more frequent receiving of it were it necessary But for answer herunto what authority have we to inquire or to assign a reason why God did not command this or that His Laws and Ordinances are to us a light of direction not his Omissions God appointed to the Church of Israel no Sacrament for the spirituall incorporation of femals no more publike and generall fasting dayes but one in the year no Ember-weeks at all that is no time of solemn fasting and prayer before the Ordination of their Priests doth it therfore follow that we must have none or shall we say that such things are not needfull ought not we in the new Testament having received greater grace than they super-abound and goe beyond them in the practise of Piety Apply it thus to the objection passing by the reasons of policie which might be assigned why the Pass-over was celebrated but once a year let us say that inasmuch as it is plain that the Sacrament is the Ordinance of God for the preservation of us in the state of grace and the way to strengthen and refresh our souls wherof we have continuall and daily need therfore it is a point of Christian wisdome to be as frequent in the receiving as possibly we can the oftner the better As on the other side since Baptism is administred but once in the life time a point so firmly beleeved and acknowledged by all that even the Anabaptists whom we tax for re-baptising those whom our Church hath baptised since that learned Beza and others after him have wrung from them that Text of Act. 19.4.6 will rather deny our Baptism to be a Sacrament than grant a necessity of rebaptising Since I say Baptism is done but once how much doth it concern them who are imployed in that sacred service to see that all things be done according to the rules of the holy Spirits direction Lest what is not then done peradventure hereafter be never done at all and so the guilt of this carelesness press the soul down to hell What is required of the Receiver is handled in the next chapter In the Minister honesty is commended but authority is required Some question there is touching his intention that is whether the action be not Sacramentall except the Minister intend it so to be Doubtlesse in this as in Prayer and Preaching his roving thoughts and distempered passions may defile them to himself and not make them ineffectuall to others A second Corollary deducible from the former premisses is the Necessity of the Sacraments concerning which the Doctrin of the Church is that the two legitimate and true born Sacraments are generally necessary to salvation This is plain out of the first question answered touching the number of the Sacraments How many Sacraments hath Christ ordained in his Church Two only as generally necessary to salvation which words as they do intimate at least do seem to intimate a superduality of Sacraments in some certain sence see this explained at full in the Book of Homilies so do they fully deliver the Doctrin of the Church touching the necessity of the Sacraments viz. that as I said they are generally necessary to salvation this all grant but all agree not in the manner of their necessity explicate it thus First they are necessary ex praecepto as being appointed and commanded by God the author of them Secondly because this is not enough we say that they are necessary ex naturâ rei even in respect of that nature which God hath put upon them being appointed as means and instruments to transferre and convey that grace without which no salvation and indeed this kind of necessity is the ground of the other for therfore are they commanded to be used because they are ordained to be as means wherby we receiv grace Thirdly add this also that they are necessary as means without which that grace is not ordinarily conferred Thus understand those texts of Scripture which are alleadged for this purpose viz. Except a man be born of water and of the spirit he cannot enter into the Kingdome of God And except yee eat the flesh of the Sonn of man and drink his blood you have no life in you Thus may we understand that phrase of the Catechism generally necessary that is commonly and in ordinary So that if the Spirit who being an Omnipotent Agent is not tyed to any means being a spirituall Agent is not tyed to externall means if he I say do convey grace to any without the use of the Sacraments this is to be accounted extraordinary Hitherto referr the cases of un-avoidable extremity in which doubtless the spirit worketh without these means But generally and in ordinary
to manifest the Benefits that we gain by the Sacraments And consequently the necessity of Receiving Particularly Cap. 6. The generall end why Sacraments were instituted This two-fold A mean of Conveyance A pleadg of Assurance Sacramentarians confuted Sacramentall Vnion Hence the efficacy of the Sacraments and the Translation of Phrases Reall Presence A note touching the spring of Heresies the right use to be made of in-explicable Mysteries Something touching Transubstantiation and Consubstantiation Cap. 7. The special end of either Sacrament the choice of the Elements Baptism the Sacramēt of our Admission Persons having right to Baptism An Argument prooving the lawfulness of baptising Infants Anabaptists objections against the Arguments answered The Lords Supper the Sacrament of Preservavation with the use thereof Cap. 8. The Benefits of the Sacraments in generall sc. Incorporation into Christ hence the secondary Benefit of Baptism 1. Remission 2. Regeneration How farr Baptismall Remission extendeth whether to sinns future Cap. 9. The Benefits of the Lords Supper sc. Incorporation and Vnion continued Consequently strengthning and refreshing of the soul. Spirituall diseases and maladyes They their own greatest enemies who absent themselve Cap. 10. Corollaries drawn from the premisses 1. The Reason why Baptism is received but once and the Lords Supper often How often we are to receive the Lords Supper 2. The Necessity of the Sacraments what and how great it is In the third generall part I set down the Qualification of the Receiver The end usefulness wherof is to prevent if it may be the prejudicate opinion of Opus operatum which is so usually cast upon the former Doctrin and Defenders therof particularly Cap. 11. The Qualification required of them that come to the Sacraments The equity of a Qualification pre-required Particularly what is required of Men what of Infants Cap. 12. Of Repentance The first Branch of Qualification common to both Sacraments The nature of Repentance The Name thereof the Acts of it in the Heart Tongue Hand Touching Confession and Restitution Cap. 13. Of Faith the second branch of Qualification common to both Sacraments The nature of Faith seen in the Act and Object How Faith is a mother-Grace Sacramentall Faith the promise in either Sacrament these two meeting together make a kind of Omnipotency Answer to an Objection touching Transubstantiation Cap. 14. A speciall note touching these two branches of Sacramental Qualification what if profession be counterfeit the case of Simon Magus the School-tenet De obice posito Cap. 15. A Digression handling the case of Infants Baptism An Examination of the Anabaptists Arguments against baptising Infants Their first Argument No Precept nor President answer'd Their second they have no faith answered Shewing that there needeth none actuall faith to qualifie Infants Profession of faith is made by their Suretyes Interrogatories in Baptism how understood Good reason to admit Infants to Baptism and yet not to the Lords Supper Cap. 16. Of Qualification peculiar to the receiving of the Lords Supper viz. Thankfulness Remembrance of the Death of Christ. The Name Eucharist The Means how to stir us up to Thankfulness The manner how to express it Cap. 17. Of Love and Charity what is meant therby Reconciliation the Name Communion a Patheticall exhortation to it Cap. 18. Of Examination what it is what is required to it Persons imployed in it The Object of Examination 1. Repentance the marks therof 2. Faith marks of true Faith A note touching the Vniversallity of Sacramentall Charity The Necessity of this Sacramentall preparation seen in the danger of unworthy Receiving And thus have you the summe of this Treatise By which you may guess whether it be worth the reading yea or no I have been as you see larger in the practicall part than in the Theoreticall this third generall part being equall to the other two And yet I have not been so large as some Readers would think fitting neither in this later and much less in the two former parts therof My Apologie is This is not an age to blot paper in They that most commonly bestow time in reading books are of the Clergie and to them five words spoken with reason and understanding are better than five thousand tautologies and iterations Among the Laity if any one find not full satisfaction by what I have written the Minister is at hand in every parish of whom he may inquire And I humbly intreat my brethren of the Ministery what I faithfully promise to them in the like occasion to do me right in helping their people that desire it to apprehend the best construction of what may seem doubtfull imitating therin that of Saint Austin lib. 2. c. 2. De Anima ad Renatum Vbi mihi animus ergame hominis ignotus est incertus meliùs arbitror meliora sentire quam in-explicata culpare As for the truth of what I have set down doctrinally and positively I know my Brethren of the Clergie if Ministers of the Church of England may not desert me much less oppose me except they will desert their own subscription in as much as what I have written hath been collected totidem ferè verbis out of those books to which they no less than I have heretofore subscribed To this Treatise I have subnected and printed with it the copy of a Sermon preached lately sc. Iun. 24. 1638 in the publique Sermon appointed for S. Pauls Cross. So much the rather because as the Subject Matter is an argument cosen-german to the former treatise so in it I have the more largely insisted upon that doctrin which is most doubted and discussed viz. The efficacy of Baptism In this Sermon to give you a taste therof After the division of the Text and the explication of the phrases you have something interserted touching this Doctrin That death doth free us from the dominion of sinn The which tho a truth and very usefull as there I shew for consolation against the fear of death yet is but briefly touched and passed over as not being that which the text in hand doth chiefly aym at This is indeed as then I come to shew That Christians are dead men and therfore free-men Dead while they are alive not in sinn but to sinn as Theophylact which I pray the Reader to set down in the margent doth out of vers 2. supply the text thus reading Qui mortuus est peccato justificatus est à peccato This is by being baptised into the death of Christ i.e. either into the profession of conformity with Christ in his death or else into the participation and communion of the power and efficacy of Christs death The first is a Truth and the ground of a good Doctrin viz. That by the vow of Baptism Christians are dead to sin An Argument of confusion to carnall-Gospellers But the second I pitch upon because as Beza well noteth Non ex conformitate communio sed ex communione conformitas becaus we partake of the power of Christs death thence it
is that we are conformable to him in mortification Now to be baptised into the Communion of Christs death what is it else but by Baptism to be partaker of his death and consequently discharged from the Dominion of sin So the Doctrin Doct. Christians howsoever before their Baptism they be servants of sin yet by Baptism they are freed from the service and dominion therof The uses of this Doctrin are three-fold First for instruction shewing the efficacy of Baptism touching which two cautions 1. That the efficacy of the Sacrament is but instrumentall 2. That it pre-supposeth a right Qualification in the Receiver Secondly For consolation to Parents in respect of their children dying in infancy Quest. Whether all infants be regenerate in Baptism An Answer set down in two conclusions An objection taken from the usuall phrase of Preachers in pressing the duty of attendance upon the means of grace The answer to it Thirdly for exhortation And this directed First to Parents To watch carefully over their children that they be not re-enslaved To acquaint them with this benefit to call upon them c. Secondly To all Christians In generall to walk as Free-men In speciall to hinder the reign of sinn in themselves Object I fain would do so but am not able Sol. Christians have helps to subdue the power of sinn sc. An interest First In the blood of Christ streaming in the Sacraments Secondly In the Communion of Saints the Churches Prayers A Caveat That if Christians desire this benefit they must not forfeit their interest by running into tentation Hitherto the copy of the Sermon These two little books not much unlike to the poore widows two mites have I cast into the Treasury of the Church I pray God they may be no less accepted with God and all good men that so the succesfulness of these my poore endevours may encourage me to go on cheerfully in the work of my Ministery and to bestow some bigger volumn upon the Library of this Church and Nation I know we are not born for our selvs alone not for this present age alone I should choose rather to be too busie in this kind and to over-do rather than to be wanting to my place and people I cannot hope to live at least not here wher I am til I see the harvest of my seeds time the fruits of my labour here bestowed We of the Ministery commonly our greatest comfort is in the happy growth of grace in those whom at our first entrance we find to be of tender years Nor do I doubt but that amongst these there will be found some that hereafter will rejoyce in the remembrance of those holy truths which they have heard received and gathered up in their attendance upon my poore labours and they will say this and this did I then heare and learn and tho for the present I felt no great sweetness in it yet do I now taste it and know it to the holy truth of God In particular this Doctrin of the Sacraments and their efficacy which seemed so strange and uncouth in the ears of divers of the elder Audience will by the younger sort be received now and hereafter remembred with happy congratulation Now then for their sakes that they may keep fresh in memory what they have heard that they may recall to mind what perhaps hath slipt and is forgotten have I sent abroad these and if God say amen I shall send abroad some other of my notes For their sakes I say that they may have wherwithall to perswade others what themselvs do know viz. That those things to use the phrase of the Disciples to Saint Paul in a case not much unlike that those things wherof divers have been informed concerning me are nothing but that I also walk orderly and keep the Law The law I mean of holy teaching and edification not wasting the time in curious and needless speculations but endevouring pro posse meo both plainly to explicate and profitably to apply what the text of Holy Writ hath led me to In the prosecuting of which if I have proceeded otherwise as some say than others have done before me let the indifferent Reader do that which those Hearers should have done sc. try and examine which of us doth most neerly follow the steps of the holy Scripture and tread in the path of our Mother-Church To me I confess it is a scruple to depart from the pattern of wholsome Doctrin to the which I have subscribed if it be not so to others it is not my fault if I dare not follow them But there is a generation of men who have learned to pretend the authority of such Worthies and such grave Divines meerly to countenance what themselvs have pitcht upon in prejudice and opposition of the present Ministery This was say they the Doctrin this the opinion of such and such when upon due examination their judgment was nothing so but clean contrary That this may not hereafter befall me this Treatise shall be a witness to the world what I beleev what I have taught as touching this Argument The scope wherof in brief is to shew That the effect of the Sacraments is ouâ— union with Christ The fruit is communion in his Merits and Graces in his merits for Remission in his Graces for Regeneration both which are begun in Baptism and perfectly consummate in the Lords Supper This is all Farewell dear Christian Reader pray for him who hath devoted himself and the strength of his labours to the advancement of thy spirituall welfare Let thy prayers commend me and my labours to the blessing of our heavenly Father In whom I rest Thine The Lords unworthy servant in the work of the Ministry T. B. A TREATISE OF THE SACRAMENTS The Preface GReat was the love of our blessed Saviour to the sinful race of the sons of men Greatly did it appeare by that Redemption which by his death is purchased This hath recovered to us the favour of God which is to us the deep and inexhaustible fountain of all goodnesse yet hath not the love of Christ our Saviour stayed here hee thought not this sufficient but hath added the Revelation of this benefit for our Comfort Yea hee hath also wisely invented the way by which this benefit might be conveyed to us and we put in full possession of the same Nor is the later a lesse demonstration of his singular love than the former Without the Redemption purchased what are wee but a masse of misery borne to endlesse woe and irrecoverable destruction Without the Revelation of this Redemption and the means by which it may become ours what is this life of ours but a perpetuall disconsolation Wherefore so often as wee blesse God for the benefit of our Redemption purchased by the blood of Christ so often let us remember to praise him for the Revelation of it made unto us by his spirit The way and meanes by which the spirit of Christ doth
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
Repentance viz. By shewing us our naturall corruption which must be washed before wee be acknowledged for members of Christ meditate of this when thou seest the Infant baptised and see it I advise thee so often as it is done that so thou mayst often take notice of the spirituall pollution of the soul of the soul I say for this washing in Baptism is not in respect of the bodie but of the soul in the body he that resteth in the washing of the body loseth al. The forme of words used in the Administration of Baptism hath in it somthing essentiall and something accidentall and alterable Essentiall it is that with the name of the Action there bee joyned a recitation and rehearsall of the severall persons of the blessed Trinity The reason of this will appeare if we once understand what it is to baptise in the name of the Father Sonne and holy Ghost Note here that the word NAME used in this place may have three significations 1 To signifie the authority by which the Minister doth baptise As wee say in the Kings name that is by authority from the King Thus the phrase is used in Mar. 16.17 Iohn 5.43 Acts 4.7.10 So that this phrase I baptise in the name is as much as Authoritate mihi commissâ By that authority which I have received do I baptise thee 2 To intimate the service of the persons named and so to baptise in their name is to dedicate and consecrate to their service to adopt into their family So the Minister prayeth Grant that whosever is here dedicated to thee by our office and ministery To dedicate unto God what is it but to adopt into the family to consecrate to the service of God 3 To remember the faith and profession of this Article of the Christian Religion and consequently the whole profession of Christianity And well may this Article bee given for instance of the whole because it is the first poynt wherein the Christian religion differeth from others It is also the summe of the whole and virtually comprehendeth all the residue This is the substance and method of the Creed wherof not the Church but Christ himself was the Author Now according to this the phrase to baptise in the name doth note forth the end of baptising viz. why he doth baptise him even to enter him into the faith and profession of the Christian Religion and this may seeme to be the sence and meaning of the phrase in the judgement of the Church for after the solemn profession of the Christian faith according to the articles of the Creed which is exacted of the partie baptised the Minister demandeth of him wilt thou be baptised in this faith to which when he hath answered this is my desire he is baptised in the name of the Father c. So that by submitting himselfe to Baptism he doth subscribe to the Christian faith adde this also that when the Minister doth crosse the childs forehead he useth these words In token that he shall not bee ashamed to professe the faith of Christ crucified which words do plainly expresse the end wherfore it is done neither doubt I but that the Church appointed this to be done in imitation of the other ministeriall Act and so by the variation of the phrase shewed what they conceived to be the meaning of that phrase used in Baptism viz. to bind the partie to the profession of this Faith By this now we see the reason why it is Essentiall to the form of Administration that with naming the action there bee a recitation of the Trinity viz. because the mention of the holy Trinity doth determinate the end and use of the act which being of it selfe indefinite and appliable to many other ends is by these words limited to this alone Consequently such a form of words wherein this is omitted is not to be allowed It is objected out of Acts 2.38 there is another form of words delivered But we answer that these words do not set down the form of Baptism but the end and use of it viz. to assure them of Remission of sinnes by Christ or if they do intimate the form yet not the whole form but only part of the form used by the Apostles and that either by Apposition of the name of Christ to the second person as thus in the name of the Father and of his sonne Iesus Christ and of the holy Ghost or else by a Ceremony superadded as doth our Church for explication of that faith which was required to be placed in the second Person under the name of Iesus Christ. Whatsoever it was that they did or said it must not be received that they left out the names of the other persons doubtlesse they did expressely name them all both because that else the words had been lesse plain and distinct than the sign it selfe and also because that else they had transgressed the precept of Christ Matt. 28. thus much for the Essentialls in the administration ACCIDENTALL in the form of Administration it is to insert the Pronouns I and THEE yet usefull and profitable to note the different persons Minister and Receiver EGO I noteth the Person baptising who must be a lawfull Minister such a one who hath received authoritie to preach or publish the Gospell A troublesome question there is among the Schoolmen and their followers about the Minister of Baptism whether a Layick a Woman yea an Ethnick might not well and lawfully do it in case of Necessitie The Anabaptists also dispute this question against their brethren of the Separation Something also there hath been to do in our Church about it see Cartwright denying women and Layicks any power Whitgift and Hooker pleading for it at last King Iames determined the question in the conference at Hampton Court and caused the Rubrick of private baptism in the Communion book to appropriate the act of baptising to the lawfull Minister and that justly it being most properly the office of the Minister to stand in the place of God and to seale his children in their forheads TE THEE noteth the partie baptised which is another not the Minister so that no man may baptise himselfe wherein is detected the folly of Smith the Se-baptist who having runne the wild-goose-chace separating first from the Church of England then from the Brownists came at last to the Anabaptists yet not as a disciple but as a Father and founder of a new Church and therefore baptised himselfe which neither Iohn Baptist nor any other did before him To end this discourse wee see what is Essentiall in the forme of Administration what is accidentall wee in our Church retain that form of words which hath been used in the Church of Rome and justly too it being confessed and acknowledged to be as well as it could be framed wherein we may do well to note the providence of God over his Church who even in the corruptest time hath preserved intire
suppose that one of the Corinthians should have been so wilfull as to deny this medium this argument of Saint Paul what is there to confirm the argument and to convince the gainsayer but only the practice of Infants-baptism this must of necessity be here presupposed else doth the Argument fall to the ground and overthrow it self 2. Object Circumcision was but a seal of the old Covenant even the law which was made to Abraham and to his children after the flesh this fleshie covenant had a seal in the flesh viz. Circumsion but what is this to the covenant of Grace touching life and salvation which is made only with beleevers thus the Anabaptist to the end he may elude the argument drawn from the Circumcision of Infants and wheras the text of Saint Paul doth directly cross this his base esteem of circumcision honouring it with that worthy title A seal of the righteousness of faith The Anabaptist expoundeth it thus A seal of his faith not in the Messiah but in that promise That he should be the father of the faithfull Wherin he bewrayeth a twofold ignorance First in disjoyning these two viz. his faith in the Messiah and his faith in the promise which are subordinate For in Gen. 12.1.4 divers promises are made to Abraham to wit of the land of Canaan of a numerous off-spring of the Messiah in whom all nations should be blessed these doth Saint Paul in Rom. 4.13 joyn in one and calleth it the promise that he should be the heir of the world Of these three the first and second only are mentioned Gen. 15. but questionless the third included and ratified by a formall Covenant to Abraham who beleeved and was thereupon justified Afterward in Gen. 17. the second alone mentioned but questionless the other included and all ratified by the Sacrament of Circumcision which was to him the seal of the righteousness of faith which Abraham had before he was circumcised That all are included in both places tho not all mentioned may yet further appear by this that in Gen. 22. when God would lastly manifest how his covenants and seals had built up Abraham in faith by that sore triall they are again all three repeated his faith accepted and commended This did not or would not the Anabaptist receiv but disjoyneth those which should be conjoyned as being all apprehended by the same faith Another part of his ignorance is the misinterpretation of that phrase The righteousness of faith A phrase twice used in that fourth chapter equivalent to and therfore to be expounded by that phrase The righteousness which is by faith and that also the righteousness of God Rom. 10.3 Both which are joyned in one Rom. 3.22 The righteousness of God which is by faith which betokeneth not the Essentiall righteousness of God but the benefit of justification or imputed righteousness which he bestoweth on beleevers for their justification This benefit God having bestowed upon Abraham did seal it up to him afterward by circumcision which is therfore called not the seal of his faith as the Anabaptist speaketh full ignorantly but the seal of the righteousness that is of justification which commeth by faith and not by works We conclude therfore that infants of beleevers may be lawfully baptised that by Baptism they may be admitted into the covenant of grace Nay inasmuch as Baptism is the Sacrament of admission and no time fitter to incorporate the buds of Christians into Christ than while they are buds that so betimes grace may prevent the growth of naturall corruption Infancy is the fittest time for Baptism nay the only time in the successive ages of the Church So far is God from barring infants from Baptism that he may rather seem to have allotted them to it and it to them We conclude also touching Baptism that it doth not only admit the baptised into the roll of Christians this indeed is done in Baptism wherupon there is a necessity of witnesses and a conveniencie of publike administration but this is not all it is also an admission into the Covenant of grace here is the ground of Assurance that they are indeed within the Covenant and to be dealt withall by the ministerie as men in covenant with God The LORDS SUPPER is the Sacrament of our preservation and confirmation in the covenant of grace Not enough that men be born living and lively except a care be had of their preservation so in the case of spirituall life not enough that we be admitted into the covenant of grace except we be confirmed in grace we may lose our former hopes of future glorie to begin in the spirit doth not profit them who end in the flesh For which cause as the Scripture is full of exhortations to constancy and perseverance to make our calling and election sure So hath God ordained also a Sacrament for our preservation and certain confirmation in grace and holiness This is to us the tree of life and immortality here is provided for us that bread of life of which who so eateth shall live for ever here is that true Nectar and Ambrosia which doth continually renew the youth and the strength of the spirit of grace within us But of this more when we come to the benefits Now let this only be added That this Sacrament being ordained for this end it will hence follow that all those are to be barred from this Sacrament which without breach of charity may be thought as yet not admitted into the covenant of grace Such I count all persons unbaptized these must be sent first to the Laver of Regeneration before they be admitted to this Sacrament of confirmation In vain is food sought where there is no life This also must be thought upon by them that address themselves to this Sacrament This Sacrament was ordained to this end Do I propound the same end to my self in my partaking if not what good can I expect thence Should I propound to my self another end than that which God hath propounded Is then mine end to gain my confirmation in the state of Grace Doth not preservation presuppose admission and initiation How doth it appear to me further than by Register that I have been incorporated into Christ What fruits of my Baptism do I find and feel in my self Were I unbaptised in the flesh the Church would barr me shall I not barr my self till I find and feel my soul baptised with the blood of Christ Such meditations as these would help to dispose the soul and fit it for the Sacrament and for the benefits This is the next thing that we are to speak of CHAP. VIII The Benefits of Baptism THe Church in the book of Articles doth thus explain her self touching this particular That by Baptism as by an instrument the promises of Remission and of our Adoption to be the sonns of God by the holy Ghost are visibly sealed faith is confirmed and grace increased In the second