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
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
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
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
a separate Ceremony tho in this use Chamier sheweth that it is not appointed at all but only taken up lately by some private spirits but admit it as a separate Ceremony It is used also in Absolution and Ordination take it as a relative Ceremony i. e. as it is used to apply the Element to the party so it is used in Baptism at least when in case of necessity the water is powred upon the childs forhead Lastly add this that every Sacrament of Christs Institution is common to every Minister of the Gospell this therfore say the same of Ordination being reserved to the Bishop of the Diocesse can be no Sacrament properly so called UNCTION hath a materiall Element grant it also to have been of divine Institution for the text of Saint Iames as Interpreters do agree is a repetition of what was done by the command of Christ himself Mark 6.13 yet can it be no Sacrament because it was temporary not perpetuall And whilst it lasted it was appoynted for the cure of the bodie not of the Soul It signified not the Passion of Christ nor doth it conferr the grace of Justification consequently is no Sacrament Ob. Yes Saint James saith if he have committed sinns they shall be forgiven him Sol. True but he saith before the prayer of Faith shall save the sick and the Lord shall raise him up this pertaineth to the body which was the principall end of appointing that Ceremony the benefit of the Soul was adventitiall and consequently tho for the time i.e. so long as the power of miracles lasted in the Church there might be something extraordinary in this Ceremony yet no proper Sacrament not then much lesse now since miracles have ceased To conclude these five Sacraments as the Papish call them were they purged from superstition and abuse might happily at least some of them be tolerated for ecclesiasticall rites and are excellent and profitable customs Thus the Church of England reteineth them all having cast away those adulterate Elements of Chrism and Oyl and findeth the use of them profitable for the furtherance of that religious care that ought to be found in all that professe themselvs Children of the Church and members of Christ. But never may these hope to be acknowledged for the great Sacraments of the Gospell no more Sacraments but two generally necessary to Salvation one for Admission another for Preservation sc. Baptism and the Lords Supper which is further manifested by the end why Sacraments were ordained THE SECOND GENERALL PART CHAP. VI. The end why Sacraments were instituted THis doth our Church expresse in those words of the Definition to be as a meanes by which we receiv the same that is the Grace signified and as a pledge to assure us thereof Note here two Branches of this end why they were ordained 1. A MEAN OF CONVEYANCE and so of receiving the Grace signified Herein differ Sacraments from other signs in that they do not only signifie and represent to the understanding and memory that gracious gift of God but also as Instruments do convey the same Like the Turf and the Twig in Livery and Seiz in like the Sergeants Mace in receiving his office Such are the Sacraments not unfitly compared to Chanells and Conduit pipes which derive the water from the Spring to the Cistern for even so do the Sacraments convey Christ with all his benefits to the worthy receiver 2. A PLEDG OF ASSVRANCE to assure us therof note that word therof must be referred to the verb Receiv not to the noun Grace Sacraments do not only assure us that such a benefit there is but that it is received by receiving the sign and indeed this doth depend upon the former for as by that legall instrument of Livery and Seizin the full possession of the purchase is known to be taken in taking and receiving that Instrument so here whosoever doth as all must and ought acknowledg the Sacrament to be an Instrument of conveying a mean of receiving cannot choos but acknowledg the same Sacrament to be a pledge of assurance Briefly they are first Instruments of conveyance and means of receiving consequently seales and pledges of assurance Prove the first and the later doth follow without constraint Excellently therfore hath reverend Master Perkins in three words set forth the nature of a Sacrament only I would a little invert the order of his words and fit them to the true meaning of our Church thus that Sacraments are signs to represent Instruments to convey and seals to confirm the conveyance of Christ with all his benefits Come we to particulars Baptism doth convey the blood of Christ and the other Sacrament both body and blood Hence and hereupon is the Necessitie of receiving the Sacrament even because the Elements do not transferr the grace as they are consecrated but as received The Turf and Twig the Mace must be received else nothing is done Nor to the Spectator but to the Receiver doth water in Baptism the Bread in the Lords Supper instrumentally convey the body and blood of the Lord Jesus Vse They therefore are deceived who make no more account nor acknowledge any further end of the Sacraments than to be naked signs of representation and Commemoration Or to be badges of our Profession to distinguish the Assemblies of Christians from the Synagogs of Iewes Turks and Pagans to unite the members of the Christian Church into an holy society Truth it is that all these are considerable in the Sacraments they are Signs Badges Cognizances Ligaments externall Ceremonies of Religion and testifications of our piety towards God But all these come short of that speciall and prime end for which they were ordained Distinctive badges they are in respect of the publike Administration which is the act of the Church Uniting badges they cannot bee except first they be instruments for wee are not united to Christ mediante Ecclesia that is in being first united to the Church but rather wee are united to the Church the body of Christ mediante Capite in being first united to Christ the head and by him one to another So then consider the Sacraments in their Administration and so they be Badges and Cognizances but in respect of their ordination and institution and so they are Means and Instruments Q. Whence is it that Sacraments are means of receiving Resp. Even from that Sacramentall union of the sign and the thing signified which being inseparable hence it is that in receiving the sign we receiv the grace also As by virtue of that personall Union of the two natures he that entertained and worshipped the sonn of man did also entertain and worship the sonn of God he that blasphemed and persecuted the sonn of man did the same to the sonn of God So here by reason of this Sacramentall union who so worthily receiveth the sign receiveth the grace who so unworthily handleth the sign doth also dishonour and dedignifie the grace
it self Hence also is the translation of phrases that what is peculiar to the sign is translated to the signified and what is proper to the signified grace is applyed also to the externall sign Thus Baptism is said to wash the soul from sinn and the Lords Supper to feed the soul with grace because it is united and conveigheth that grace to the soul which indeed can work upon the soul and the blood of Christ is said to wash the body and blood are said to feed because they are united to and conveyed by these Elementall signs whose proper operation is to wash and feed Qu. Doth not this then prov the Reall Presence of the body and blood of Christ in the Sacrament Ans. A Reall presence the Church of England holdeth if we rightly understand the phrase and against the Sacramentarians we maintain that the body and blood of Christ are verely and indeed taken and received of the faithfull in the Lords Supper Nor do we fear to say that as in Baptism water washeth the body and as in the Lords Supper the bread feedeth the body so also doth the blood of Christ wash the soul and the body of Christ feed it to eternall life Nor do we understand this to be a truth only thus that as the one washeth and feedeth the body so certainly doth the other wash and feed the soul nor thus only that at the same time when the one doth wash and feed the body the other doth wash and feed the soul both these are truths but neither of them enough to expresse the whole truth The first noteth no relation at all betwixt the sign and the grace the other only a relation of time not of causality more or less But thus we understand it That in that the body is washed with this water and nourished with this bread the soul is also cleansed by the blood of Christ and nourished with his body Thus I say and in this sence we grant a reall presence according to the Scriptures our Saviour saith of the bread this is my body and Saint Paul doth well explain the meaning of it in that Quaere of his The bread which we break is it not the Communion of the body of Christ as who should say it is so indeed the same may be said of the water in Baptism that it is the Communion of the blood of Christ that is more than a bare sign of representation even a mean of receiving that grace which to the faithfull is really present and of them verily received in the Sacrament This is confessed of all both Romish and Reformed and had not the Curiosity of mens brains proceeded further to determin preremptorily of the speciall manner of this Reall Presence we might in this have held Communion But as in other matters of Religion and mysteries of Godlinesse so also in this mans restless head and curious brain ready enough to pry into things reserved and rash too much to determine of them and to defend his determinations hath put the Church to much toyl and labour and to continuall vexation And here by the way it may be worth the noting that the most of those hereticall pravities which have alwayes vexed the Church have been not of the truth of the thing but of the manner of explication The Articles of the Trinity of Christs Incarnation Descensâ—on Ascension personall Union Sacramentall presence The article of the Procession of the holy Ghost of Justification by faith of the concord and co-operation of Gods grace and mans will these and others of the same nature have not been so much denied or questioned of their truth as of the manner of truth And had not Curiosity been seconded by pertinacy we might happily have filled the Schools with questions not the Church with Heresies How much better had it been to have followed the modestie of our Church in this question which setteth down what is received from Scripture but wadeth no further Certainly as touching these modalities better it is Christianly to beleev than curiously to inquire And the use which we ought to make of all mysteries of Godliness when we meet with them and their inexplicable difficulties is 1. To admire the infinite and incomprehensible wisdome of God whose wayes are past finding out so Saint Paul Rom. 11.33.2 To be humbled in the sight and sence of our own Ignorance thus Agur Prov. 30.2.3 To sigh and long for the time of Revelation saying Oh when shall I come thither where I shall see and know as I am known 4. To cleav fast to the truth that is revealed blessing God for it and striving to gain the benefit therof Would men take this course when they meet with intricate positions they should provide much better for the practice of Piety Quest. What then must we sit down and rest with a generall and implicite faith Resp. Certainly an implicite Faith were it joyned with an explicite Obedience would be more beneficiall to many to whom it would be much more profitable if lesse time were spent in seeking knowledg and more in practising what they know But further I add that the Church and Ministery may yea ought to examine the curiosities of them that will determine and to censure them accordingly Thus because the Papist will peremptorily determine his Reall presence to be by the way of Transubstantiation The Lutheran his by the way of Consubstantiation we stand bound to examine what truth or falshood is in either of them This the Reformed Churches have done particularly the Church of England hath done and findeth that Transubstantiation or the change of the substance of the bread and wine in the Supper of the Lord that this I say cannot be proved by holy writ but it is repugnant to the plain words of the Scripture overthroweth the nature of a Sacrament and hath given occasion to many superstitions The same may be said of Consubstantiation yea the Church findeth that this kind of reall presence doth overthrow the grounds of Reason and Religion 1. Of Reason and Philosophy Quoniam naturae humanae veritas c. Seeing that the verity of humane nature requireth that the body of one and the same man cannot be present in many places altogether but must needs remain in some definite and certain place therefore the body of Christ cannot be present in many and divers places at one and the same time 2. Of Religion and Divinity Quoniam ut tradunt c. Because according to the Doctrine of the sacred Scriptures Christ was taken up into heaven there to abide till the end of the world therfore no faithfull Christian ought either to beleev or profess any as they call it corporall presence of Christs flesh and blood in either Sacrament upon these grounds the corporall presence of Christ in the Sacrament is refused yet is not therfore the Sacramentarians naked signification admitted because it commeth farr short of the
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