the high Priest wherein eyther partie of the plaintifes did gage a peece of money which the partie forfaited against whom the Iudge did pronounce sentence whereupon Varro said he which had the day had his pawne restored vnto him againe Now from the first signification this word Sacrament is borrowed to signifie holy things ordained of God in the Church which word notwithstanding hath sundrie significations For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally both in the old Latine translation as also in ancient diuines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word Sacrament signifieth in his larger signification the same thing which the Grecians call a Mysterie that is hidden or secret or as Clemens Alexandrinus taketh it that he might deride the heathen sacrifices of a Greeke word signifiing a most execrable thing because indeed they were abhominable or else they were called Mysteries of a word that signifies fables or falsities or else of another Greeke word which signifies to initiate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to enter into holy actions or to consecrate whereof commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe ruler of holy things or else because they must be silent and kept it secret or as Suidas takes it to shut the mouth so that a Mysterie is a certaine secret and hid matter of a sacred and holy thing not euerie secret but an holy mysterie not to be committed or reuealed to profane men such a secret indeed as is farthest remooued from the common sense of men In which signification of a Sacrament or Mysterie the word is vsed Math. 13.13 To you it is giuen to know the Misteries of the kingdome of heauen to them it is not giuen where he calleth those things which Christ reuealeth to his Church alone Mysteries And the purpose of God concerning our redemption in Christ is called a Mysterie or a Sacrament as the olde Interpreter translateth it Eph. 1.9 Rom. 16.25 Eph. 3.3 where also the calling of the Gentiles is called a Mysterie and by the olde Interpreter a Sacrament And chap. 5.32 The coniunction of Christ and the Church is called a Mysterie or as the olde Translator hath it a great Sacrament which word hath deceiued many to conclude mariage to be a Sacrament where as the Apostle speaketh not of mariage but of the coniunction of Christ and the Church So the incarnation of the sonne of God is called That great mystery of godlinesse 1. Tim. 3.16 And the secret work of our redemption a mystery hidden from the beginning of the world Col. 1.26 2. Thess 2.7 Antichrist is said to worke the Mysterie of iniquitie 2. Ecclesiasticall writers doe improperly and abusiuely referre the word Sacrament vnto external signes of holy things of which sort there bee many in the word of God namely many earthly things which signifie some inuisible and spirituall gift of God as the graine of mustard seede a Mat 13 31 the seede b v 23 the pearle c v. 46 and such like which set out vnto vs the word and Kingdome of God In which signification there bee almost infinite Sacramentes and the worde Mystery and Sacrament may in this signification bee extended to the verie sacrifices and rites of the olde Testament and so also the coniunction of man and wife may be called a Sacrament of the communion of Christ and the Church 3. Strictly and specially in a more speciall signification and properly this word Sacrament is referred to that signe of grace whereby GOD doth as it were seale vnto vs the benefits of his promises and in like manner whereby hee doth as it were consecrate and binde vs to the mutuall testification of our couenant made with him and that Religion wee owe vnto him Whereupon the word Sacrament is deriued of a verbe that signifies to consecrate because wee are as it were consecrated to GOD by the Sacraments to the end hee might bee our GOD and wee might bee his Temple Which therefore are called mysteries not that they bee the effecting of miracles but because they bee Ceremonies wherein there is a visible representation appointed by Gods ordinance of a secret heauenly and spiritual thing altogether vnknowne to the reason of man naturally but yet reuealed by God in the true Church or else as Augustine speaketh because they bee the signes of things being one thing indeede and signifying another In which signification the name of a Sacramēt is not to be foūd in the scripture for the scripture doth in no place call the supper of the lorde and baptisme mysteries and sacraments And in this sense againe the word sacrament is vsed twoe manner of waies 1. By a Synecdoche for the signe it selfe or for the outward action of the sacrament onely 2. In the lawful vse a sacrament doth comprehend the representation or outwarde signe and also the thing signified or the inward benefit of grace for no sacrament can fullie be expressed or vnderstood without a trope yet the trope must be in the wordes not in the things or matter The greeke Fathers call them Symboles or signes and representations as Peter also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 3.21 calleth our baptisme a representation that is an exampler correspondent to that deliuerance which came vnto the church in the flood What is a sacrament Seeing that a sacrament is not some simple subiect not yet a compound or some whole thing consisting of forme and matter or bodily materiall or else some third substance compounded of twoe substances but a diuine institution it must be defined by the scope and the end wherefore that is mention being made of the end wherefore the sacrament is instituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is then Paul being the definer of it a signe or seale of the righteousnes which is of faith that is to say whereby the righteousnes of faith and the communion of the faithfull in Christ the head and with all the members of the same misticall bodie I say the communion incorporation coniunction is not onely signified but also sealed to witt so farre forth as the holy ghost doth performe that inwardly in deede which the outward ceremonie doth represent For although we cannot rightly reason from the speciall to the generall but on the contrarie yet notwithstanding that is rightly attributed to the generall that is to say to a sacrament which is common to all the specials as namely to circumcision and to the other sacraments a Rom. 4.11 1 Cor. 10.16 〈◊〉 12.13 Or else it is an holy action inioyned of God vnto the church wherein as God by a fit proportion of the outward Elements the things signified doth as it were offer by the hands of the minister the signes of things which belong to our saluation in Christ to the senses of the bodie So hee doth offer and apply these selfe same heauenly things to the minde by the Holy Ghost to the intent that they might be more and more spiritually sealed
the word of God to be ingrauen therein which might giue a signe of the grace of God to men 2. Two speciall ones besides the order of nature to wit Circumcision Gen. 17.10 This is my Couenant which yee shall keepe betweene mee and you and betweene thy seede after thee that euerie male childe amongst you bee Circumcised For as Couenants in old time were not only recorded in publick tables but were wont to be ingrauen in brasse and carued in stones to the end their remembrance might be more knowne and famous Euen so God would haue his Couenant to be ingrauen and printed in the flesh of Abaham And the Paschall Lambe a Exod. 12 3 21 22 both which notwithstanding sometimes were intermitted for a long season God otherwise not disalowing it or at the least tollerating and Moses winking at it as Circumcision whole fortie years b Ios 5.5.7 because for the space of fortie yeares the children of Israell went thorow the wildernesse other whiles by the carelesnesse of men as the Passeouer c 2. King 23 22 1 Esd 6.16 But yet with no losse to the beleeuers For not the want saith Bernard but the contempt of the Sacraments it damnable How did those two set Sacraments differ Thus that one was a signe of our incorporation that is our receiuing into the Church and couenant of God which God would haue once onely administred to all that bee in the Couenant as well them that be of yeares as infants And the other of our continuance in the Couenant of our nourishment confirmation continuall increase and perpetuall abyding in Christ which was often administred but onely to them of yeares which are able to proue themselues What was Circumcision The Latines called it Praeputium the foreskinne of a word that signifies to cut off because the Iewes did prune off that skin that is cut off or loppe off Aristotle cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the vttermost little skinne that couereth the priuie member Paul somewhat changing the word called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vncircumcision d Rom 2 26 Whereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called as it were a cutting round about of a word that signifieth to cut round about to cut off and to cut off that which is before which is also called externall Circumcision and Circumcision of the Letter or literall e ver 17 which was committed to Letters by Moses at Gods commaundement or else as it is considered alone from the spirituall end thereof But as it is considered consisting of a signe and a thing signified it was a Sacrament of the Old Testament instituted by God wherin by the visible signe to wit the outward cutting off of the foreskin in the males which were receiued into the societie of the people of god or of the Church the thing signified namely 1. Our fellowship in the Couenant of God 2. Our acceptation and adoption to be the people of God 3. The inward Circumcision or spirituall which the Scripture calleth the Circumcision that is the purifying of the heart by the spirit f Deut. 10 16. 30.6 Ier. 4.4 Rom. 2 29 Ier. 6.10 and by a Synecdoche and partly a Metonimie of the eare which moderates the hearing g Exod. 6.11 and of the mouth or the lips which prescribes a meane to the speach h but Paul Col. 2.11 cals it the Circumcision of Christ not made with hands whereby Christ doth Circumcise vs inwardly that is the inward paring off of the corruption of nature or the cutting off of sins vices by iustification and regeneration 4. Our ingraffing into Christ also and the communicating of all his benefits also the promise of Messias the blessed seed to come of the posteritie of Abraham and the remission of sins through his bloud and so by the promise of the land of Canaan the inheritāce of the heauenly life was signified and was sealed vp in the faithfull by this ingrauing as with a seale And further it was as a solemne obligation wherby those which were Circumcised were boūd to perform the whole law a Rom. 4.11 Deut. 30.6 Gen. 17.13 Ga. 5.3 I testifie to euery man that is Circumcised that he is bound to keep the Law setting before their eyes the Ceremony of Circumcision the punishment of cutting off b Gen. 17.14 if they committed the least sin against the Law c Col. 2.16 For which cause Circūcision by a Metonimy is called the couenāt the cōpact or condition Ge. 17.10 Act. 7.8 And by a Synecdoche it is taken for the whole law Gal. 5.2 VVhat were the causes of Circumcision 1. The Efficiēt was God the Author therof who in his secret Counsel by special grace chose Abraham his stock that he might renue the Couenant of saluation with him might seale it with the signe of circūcision d Gen 17.1 wherby also it came to passe that the people of Israel as the flock of god were receiued into his own sheepfold the rest of the Gentiles being strangers from the Couenāt like wild beasts might wander in mountains woods or deserts vntil the publishing of the gospel wherby the partition wal being brokē down God made the Gentiles equal to the naturall sons of Abraham e Eph. 2.11 12.13 The matter wherein it was or the subiect of Circumcision were all the males f Gen. 17.10 11 indeed none but they for although the promise was giuen indifferently to men women which was ratified by circumcision yet notwithstanding did God consecrate the whole people to himself in the one sexe because the women were not capable of this signe Again because that seing the man is the head of the woman of whom also the propagation doth depend in the male kind the female was comprehended was also then at the same time sanctified For the couenant of God was ingrauen in the bodies of the males vpon this condition that the women also might be made partakers cōpanions of the same faith g Eph. 5.25 For Sara is called the mother of beleeuers as Abraham is called their father 1. Pet. 3.6 But after that the Gentiles also by spiritual regeneration were adopted to be the sons of Abraham that signe being chāged there was another placed in the stead therof both more manifest cōmon to both sexes that without bloud that therby might be more fully expressed the benefit of Christ this applying of him to all 2. Circumcision was made in the member of generation that is the cutting off of the skin to signifie that the seed of man was altogether vncleane that no clean thing could spring from the vncleane seed of man but that whatsoeuer is begotten of man is vicious therfore that the nature of man is infected with originall sin hath need of regeneration Therfore Christ was borne of a virgin conceiued by the holy Ghost to the end he might be
free from al sin Also that it might be made manifest that saluation proceedeth out of the blessed seed of Abraham which is Christ 3. God would haue Infants to be circumcised to the end that being once receiued into fauour through the Couenant being made copartners of the Couenant together with faithfull Abraham they might as it were be sealed vp by the signe of the couenant euen as their faithfull Fathers were according to the promise I will be thy God of thy seed after thee Gen. 17.7 yet for the beginning of the calling of the Gentils the Gentiles also were taken in the fellowship of gods people if they wold so be circumcised Ought not such a Sacrament seem to be ridiculous No it ought not For if it seeme absurd to any man that the signe of so excellent and singular grace was giuen in that part of the bodie he must needes be ashamed also of his saluation which issued out of the loynes of Abraham And The Crosse of Christ was a stumbling block to the Iewes and foolishnesse to the Gentiles 1. Cor. 1.23 And Iulian the Apostata as also Celsus made a scoffe of this that an apple was forbidden our first parents And Naaman the Syrian thought it a matter to be laughed at to wash seuen times in Iordane a 2 King 5 11 But the word of God ought to be preferred before all the world And the foolishnesse of God that is that which mad men not without impietie call foolishnesse is wiser then all the wisdome of men For although the Princes of this world haue their glorious seales yet for all that their promises are often broken But God with his much baser markes neuer deceiued any man What was the manner of Circumcision That is to be seene in the Time Ministers Place Instrument and Adiuncts First then the Infant of eight daies old was circumcised that is when the eight day was come for circumcision was to bee performed vpon the eight day precisely b Gen. 17.12 Leuit. 12.3 Luk. 1.59 et 2.21 that God might haue regard of their tender age and so might testifie vnto the Iewes his fatherly loue vnto their children for then the age of the child vseth to become strong 2. Because euerie childe was vncleane seauen daies by reason of the bloud and the eight day was accounted pure c Exod. 22 30 Leuit. 12 3 Lib 3 Epist 10 3. Because this was a Sacrament of that eight day wherein Christ rose againe for our iustification after that he had condemned sin in the similitude of flesh as Cyprian writeth to Fidus. 4. As also to shew that we are to thinke of the mortification of the flesh during the whole course of this present life which is noted by seauen daies because it is finished by the continuall reuolution of weeks or of seauen daies but yet it is not accomplished saue on the eight day that is after the end of it 5. Least we should imagin that those are excluded from the Couenant which cannot obtaine the signes thereof seing manie which not liuing to the eight day prescribed died without circumcision Whereby also it appeareth that that time prescribed was a part of that ruder kinde of Gouernment vnder which it pleased GOD to keepe the olde people For at this day there is permitted a greater and larger libertie in the administration of Baptisme whereby we are not bound vnto a certaine number of daies Neither did Abraham Ismaell and the seruants that were bought sinne against the law because they were not circumcised the eight day but when they were come to mans estate because the inioining of the eight day was not imposed generally vpō all but especially to infants alone 2 Touching Ministers although there is no law extant yet it is probable by the circumcision of Iohn d Luk 1.59 Abrahams example e Gen. 17 23 thy euery family did administer it by themselues not in the presence of two or three but in some forme of an Ecclesiasticall assemblie whereunto the neighbours and all the kinsfolke did come 3 It was administred at home in the house of the parents to wit because circumcision could not be performed without exceeding paine vnto the infant that so without delay there might be vsed a remedie for the wound 4 The instrument of circumcision was a knife eyther a sharpe knife as some take it else a stone or verie sharpe flint as most men iudge a Exod 4 25 Ios 5 3 For men say that in the East countrie there bee stones found which cut as sharp as any raysor To signifie that eyther with the knife of the law of God the flesh is to be mortifyed or rather to bee cleane cut off by the Rocke Christ 5 The adiunct of circumcision was the giuing of the name 6 That by the remembrance of their name those which were circumcised might be put in minde of their dutie Now the example of Zephera the wife of Moses a woman of Madian not sufficiently instructed in the will of God who to deliuer her husband from death wherewith the Lord sought to slay him for neglecting to circumcise his sonne and that in their iourney and in an Inne being disturbed with feare circumcised her sonne and moreouer did not goe with her husband any further but sent backe againe by Moses to her father b Exod. 18 2 it is singular c Exod 4.25 and therefore may not be imitated VVhich were the vses and ends of Circumcision 1 That it might be a couenant and an agreement that is a signe of the couenant of grace betweene God and the posterity of Abraham whereby they might confirme their faith and might know that they were in the gouernment of their Lord and possessor against all their enemies According to the promise I will be a God vnto thee and to thy seede after thee namely in a speciall manner whereby I will make thee partaker of my spirit of my righteousnesse of all good thing in one word of heauenly life d Gen 7.7 2 That the people might be distinguished by that signe and badge of their profession from other nations and profane people and that the people might be discerned of whom that promised Redeemer must be borne Whereupon circumcision by a Metonymie is put for the Iewes circumcised e Titus 1.10 as also vncircumcision for the vncircumcised or the Gentiles f Rom. 2.26 And Christ is called the Minister of circumcision g Rom. 15.8 that is not of the law which he did abrogate by his comming or rather fulfilled but of the Iewes within whose bounds he contained himselfe so long as hee was conuersant among men as he testifieth of himselfe Math. 1.24 And yet so as he would haue the Gospell also in his time appointed to be published to the Gentiles h Ioh. 10.16 But especially by the spirituall and internall circumcision the Iewes were both distinguished from them and also
vp in them through faith Or else it is a visible signe of inuisible and sauing grace of God instituted of God to seale and confirme that grace in vs. Or a Sacrament is a testimony of the grace of God toward vs in Christ confirmed by a visible signe with the mutuall testification of our faith and religion towards him b Gen. 17 7 10.11 1 Cor. 11 23 Who is author of the Sacrament God alone for as it belongs to God alone 1. To promise and to giue grace 2. To make a couenant with the Church 3. To bestow the gift of righteousnesse So also it belongs to him alone to institute a signe of grace or of the couenant and remission of sinnes 1. Cor. 11.23 I haue receiued of the Lord that which I haue also deliuered vnto you Therefore may wee not receiue any other Sacrament into the Church then those which God hath ordained to that vse neither yet is the forme or manner of the institution any manner of waies to bee violated For Thomas saith well The ordaining of Sacraments is a note of the excellencie power and maiestie of God Why did God adde the Sacraments to the word 1. To the intent that they might be visible Sermons of his promises applyed to our capacitie who be stil carnal wherupon Augustine saith that the Sacrament is a visible or a sensible word 2. That they might be signes whereby men yea such as bee most ignorant and rude might bee stirred vp to perswade themselues that God doth not mock men when hee promiseth his grace and eternall life vnto them and that by such signes they might bee led by the hand vnto the thing promised as it were present For if thou hadst beene spirituall saith Chrysostome God would haue propounded his spirituall gifts spiritually vnto thee But now seeing the soule is vnited to the bodie hee propoundeth his spirituall gifts vnto thee by those which are corporall 3. That he might vnderprop and confirme our faith in his promises none otherwise then ciuill contracts being subscribed by the Secretarie the Princes seale is wont to bee added that so there may be a strong euidence or authenticall instrument 4. That by signes of his owne institution hee might call vs back to worship him might hold vs therin and might put a difference betweene vs and other sects Whereby it comes to passe that the first man yea being pure and free from sinne hereupon earth had neede of Sacraments because hee was made earthly and naturall a 1. Cor. 15.45 But after that we shall bee in heauen heauenly and spirituall and haue once obtained the promises wee shall then haue no more neede of them In what predicament is a Sacrament To wit of Relation so farre forth as it is considered as a signe or a thing signifying in respect of the end or the scope whereunto it is ordained for a signe hath relation to the thing signified Therefore a Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the predicament of Relatiues that is of those things which haue relation to others For Relatiues are such whose essence is nothing else but this by some meanes to haue relation or reference to another thing And it is also in the predicament of Action so farre as being a visible action it is commanded to be done with a certaine ceremonie For the water simply taken by it selfe is not the baptitisme but the sprinkling of the water in a conuenient manner together with the institution of Christ Neither are the bread and wine simply by themselues vnderstood the Supper of the Lord but the bread together with the breaking distributing taking and eating of bread and drinking of wine as it is ordained by Christ for the remembrance of him What is the genus of a Sacrament A signe because it signifieth something For euery Sacrament is a signe but not euery signe is a Sacrament but a signe in lawfull vse for that golden rule is infallible nothing hath the nature of a Sacrament out of the vse instituted of God Now a signe as Augustine defineth it â—ib 2 docâ— Christ is a thing that besides that forme which it offereth vnto the senses maketh some other thing thereby to come into the minde So Gen. 17.11 Circumcision is called the signe of the couenant And of signes some bee naturall which signifie of their owne nature as the dawning of the day is a signe of the sunne approaching some be at the will of the Institutor as the signes of families And these are such as either haue some Analogie and likenesse with the thing they do signifie of which sort be the sacraments Whereupon Augustine saith If the sacraments should not haue a certaine likenesse with those things wherof they bee sacraments they should not bee sacraments or else such as haue no similitude with the thing signified but doe altogether depend of the institution In which sense words are signes of things and the ringing of the bell a signe there shall be a Sermon How many sorts of signes be propounded to be considered in the scriptures Three sorts some of Doctrine or of the word as the extraordinarie and vniuersall worke of God or miracles which are seene with the eyes where at the mindes of men doe wonder which giue testimonie of the infallible trueth of the word vnto the glorie of God As in the old Testament Abrahams smoking furnace and burning firebrand a Gen 15.17 the bush burning and not consumed b Exod. 3.2 Epist 23.40 Bonif Moses his rod c Exod. 4.2 3 the pillar of a cloud in the day and that pillar of fire by night d Cap. 13.20 the drying vp of the red sea e Ca. 14.14 water flowing out of the rocke f Cap. 17 6 the standing still of the Sunne g Iosu 10.13 the signe of the Prophet Ionah In the new the healing of the sick raising vp of the dead casting out of Diuels h Mark 16 17 18 c. Some of Anger and those either threatning with some fell iudgements to hang ouer mens heads for their sinnes as namely wonders in heauen comets tempests earthquakes the signe of the sonne of man i Mat 24 30 or else punishing both temporal as thunders lightnings famine pestilence wars euill beasts as also spirituall to wit heresies corrupting of Doctrine idolatry schismes which the Lord sendeth that men being admonished and corrected by these might repent and there be signes which God shall send before the day of Christs comming k Mat 24 4 5 Others be the signes of grace which are added to the promises of God and doe testifie of the grace of God toward vs. Wherfore they are not signes simply which serue to shadow out signify only the things with God promiseth but seales pledges because they seale vp vnto the beleeuers the things promised l Gen. 9.22 37.9.10 Of how many essentiall parts doth a Sacrament consist Of
of vs and of the things signified the coniunction is not in trueth essentiall and personall but mysticall and yet in its kinde reall to wit spirituall by the power of the holy Ghost alone who bringeth to passe that Iesus Christ who now as he is man hath his being in heauen and yet is no lesse truely giuen to vs which are in earth then the signes themselues namely so farre forth as our faith beholding him in the Sacraments doth clime vp into the heauens that we may more and more truely imbrace him and he may liue and abide in vs. For the holy Ghost knoweth to ioyne most nearely together by the bond of faith those things which if you respect the distance of the place are farthest asunder which is done after a heauenly and spirituall manner and not naturally not by the ioyning touching of substances after which manner the beleeuers are most nerely ioyned together one with another as also the husband and the wife are knit together by the bond of mariage although they bee farre asunder in regard of the distance of places Whether are both the things and the signes offered vnto vs of God ioyntly together Yes ioyntly together in respect of God that promiseth truely and without all deceipt but yet distinctly notwithstanding so as oftentimes hee that taketh the signes receiueth nothing lesse then the thing it selfe Whereupon Augustine saith vpon Leuit 7 quest 84 It nothing auaileth Simon Magus to haue the visible Baptisme who wanted the inuisible sanctification What is the manner of receiuing the signes and the things signified The manner of receiuing the signes is naturall or bodilie and the signes are receiued both of the beleeuers and also of the vnbeleeuers after a naturall manner although with contrarie successe But the things themselues signified are communicated in respect of God that giueth them by the holy Ghost and in respect of vs by faith whereby alone Christ with all his benefits is apprehended of vs a Eph. 3.17 For a thing intelligible spiritually propounded cannot bee perceiued vnlesse it be after a spirituall manner that spirituall things might answer to spirituall things corporall and visible to corporall and visible b 1 Cor. 1.13 In this Treatise what doe these things signifie Really Substantially corporally Sacramentally Spiritually Really signifies properly that the verie thing it selfe is truely receiued to which these words substantially and essentially are equiualent So the beleeuers in the right vse of the Sacrament are said to receiue Christ really substantially or essentially also to take the holy elements really substantially essentially But corporally spiritually signifie the manner of receiuing only the signes are receiued corporally but Christ spiritually And to receiue Sacramentally is to receiue the signes of the bodie and bloud of Christ Whether do all they inioy the matter of the Sacraments which vse visible signes No but only the beleeuers vnto whom the promise of grace doth belong and for whose sake the same is ratified by certaine seales For what part or fellowshippe hath the beleeuer with the vnbeleeuer 2. Cor. 6.15 Is it possible for a man to be guiltie by meanes of the thing signified who is not partaker of the same Yes hee may for the abusing of the signes and for the contumelious reproach against the thing signified none otherwise then hee which despiseth the seruants of Christ is guiltie of the contempt of our Lord Iesus Christ and of his Father also a Luk. 10.16 Is faith of the Substance and essence of the Sacraments No because faith maketh not a Sacrament to bee a Sacrament but the institution of God Indeede faith is necessary that wee may receiue the matter of the Sacrament for by faith Christ dwelleth in our hearts b Eph. 3.17 But whether a man beleeue or whether hee beleeue not if the Sacrament be rightly administred hee receiueth the true Sacrament namely in respect of God Yet in respect of the Communicant if a man beleeue not he receiueth the bare signe because without faith neither the word nor the Sacrament can do vs any good Whence is the consecration or the sanctification and blessing of the Sacraments Not by making the signe of the Crosse the repeating and secret murmuring of any words as Iuglers Coniurers do repeat their charmes in conceiued words namely for example of Iupiter that sends the thunder or of bringing the Moone out of Heauen to wit by the force and vertue of letters and syllables if they be repeated and vttered after a certaine manner But from the holy and good will choise institution or ordinance blessing consecration worke commaundement the ratification of the word and the promise of God himselfe who for the good of men hath made choyce of water bread and wine and hath instituted by his ordinance set thē apart for some special purpose and because he hath shewed that it is his pleasure to haue them for Sacraments and how he will haue them celebrated Further by the holy vse which is performed by prayers by the commemoration of the benefits and promises of God and giuing of thanks VVhen is such consecration made First indeede the Lord himselfe made it once and together by himselfe in that first institution namely in that last Supper and this being once made doth consecrate sanctifie the Sacraments to the Church vntill the end of the world as that word once spoken Increase and multiply is perpetually effectuall Gen. 1.28 But now he doth repeat the same by prayers and the word whereby the whole Institution and vse of the externall things is clearely vnfolded by men and those not any whomsoeuer but such as bee lawfully called that is to say by his Pastors and Ministers For otherwise it is no Sacrament but a prophanation of the Sacrament VVhether is there any change of the signes in the Sacraments Truely there is not in the nature or substance the naturall qualitie or quantitie of the Elements the change I say is not of the essence nature as saith Theodoret But only in respect of the end office condition vse for which they bee propounded in the Church namely because they begin to signifie to vs in trueth things altogether heauenly and diuine and that not of their owne nature but by the appointment of the sonne of God As namely for example sake when water btead wine are remoued from the common vse and by the commaundement of God are made the signes of the body and bloud of the Lord which thing certainly they haue not by nature For then euery water should bee the signe of Christs bloud but by the institution of the Lord himself Also the name of the signes are indeed changed but not the matter namely to the intent that we might haue a greater regard of the things signified then of the signes and that the minde might mount vp from the Elements vnto Christ Therefore Theodoret in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that
resurrection might bee applied to vs. 3. The applying of the Sacrifice is not the Sacrifice it selfe 4. The vertue of the Sacrifice it selfe is applyed vnto vs inwardly by the effectuall working of the Holy Ghost and outwardly by the Preaching of the word and by the Sacraments ordeined of Christ b Rom. 6.4 et Col. 2.12 For so often as the Gospell is Preached the Sacraments be administred according to Christ his institution so often is Christ offered not to God but to vs that wee might embrace him being receiued by a true faith with all our soules But after the exhibiting of Christ and his sacrifyce finished there remaineth no more externall and reall sacrifice 1. Because Christ dieth no more death hath no more Dominion ouer him Rom. 6.9 2. Because by his one oblation he hath consecrated for euer those which are sanctified and wee are sanctified by the offering vp of Iesus Christ once made Heb. 10.14 And he hath once entred into the holy place hauing obtained eternall Redemption Heb. 9.12 3. Because Christ hath saide It is accomplished Ioh. 19.30 Why were there so manie Sacraments and Sacrifices instituted seing there is but one onely Christ To the intent that without wearisomnesse as Augustine saith both they that were wise might bee more and more put in mind of Christ to come also the ruder sort might in so great a number of signes at the least finde one whereby they might vnderstand that thing should come to passe which was promised But what is the reason our forefathers had more Sacraments then we haue Because then the Church was in her paedagogicall rudiments neither knewe she so many things concerning Christ as now are reuealed to vs after that Christ hath come into the world and fynished that sacrifice so long expected What manner of signes be Sacraments Not only signes of remembrance that is signes which bring to minde things done long before as the death and passion of Christ Neither yet foretelling or fore-shewing only that is such signes as doe foreshewe things to come as the resurrection and the glorie to come and things to be fulfilled in vs But also significatiue signifying the things and gifts present which we do now in trueth inioy and are the verie pawnes and seales of the same Rom. 4.11 VVhat are the Sacraments of the Newe Couenant Mysticall signes commaunded and instituted of God and annexed to the Gospell whereby the New Couenant ratifyed in the bloud of Christ or the promise of grace or of the faith of righteousnesse is signifyed and sealed vp in Christ the Mediator now exhibited for euer till the comming of Christ c Mat. 28.16 1 Cor. 11.26 and further the remembrance of all these dueties is renewed which wee are bound to performe to God and to our neighbour d 1 Cor. 5.7.8.9.10 17 How many Sacraments are thereof the Christian Church Two and no more one of our entring or ingraffing and regeneration to wit Baptisme which succeded Circumcision and the rest of the legall purifyings The other of our nourishing or our feeding namely the Supper of the Lord which was shadowed out by the Paschall Lambe 1. Because the Lord Iesus did institute these two and do more a Mat. 3.11 21.25 26.26 2. Because he gaue commaundements to the Ministers of the New Testament touching the right administration of these two and no more b Mat. 28.91 1 Cor. 11.23 3. Because only baptisme and the Eucharist do seale vp the righteousnesse of faith c Col. 2.11 12 1 Cor. 5.7 4. Because there are no more pledges of our Communion with Christ the head repeated by Paul 1. Co. 12.13 By one spirit we haue all beene baptised into one bodie and haue all drunke of one drink 5. Neither doth the practise of the Primitiue and Apostolick Church commend any more vnto vs d Ac. 2.38 41 6. Because Iesus Christ was made partaker of them and no more e Mat. 3.31 26.26 7. For as touching that washing of the feet whereof Ioh. 13.5 that annointing of the sick wherof Mar. 6.13 Iam. 5.14 neither did Christ command them for the perpetual vse of the Church neither are they Sacraments according to the definition of a true Sacrament because by none of them is the righteousnesse of faith sealed vp in vs. And indeed that annointing which the Apostles other godly men did freely vse in old time is most vnlike that which now adaies some vse when they come to men at the point of death For that was a sure signe of health life to be recouered but this of vnrecouerable sicknesse and of death Much lesse that Matrimonie order or duties or Ecclesiasticall degree penance Confirmation which was performed with the vse of the chrysme and other things and ceremonies should be Sacraments which neither haue signes nor things signified determined and distinguished from Christ 2. Neither doe they testifie any Communion of the Saints among themselues vnder Christ the head which notwithstanding is the principall end of sacraments 3. And Christ was made partaker of none of them 4. Neither are they commended by the institution of God or the vse of the Church in the apostles time But in particular penance is no sacrament because it wanteth both the signe appointed by God as also the promise of grace But baptisme it selfe is the Sacrament of Repentance Mar. 2.4 Luc. 3.3 Neither is order because it is not annexed to the promise of the Gospel As for the Chrisme there is no mention of it For the place 1. Ioh. 2.20 Ye haue an anointing which proceedeth from the holy Ghost and know all things must not be vnderstood of Popish greasing but of the grace of the holy Ghost And that matrimonie is no Sacrament it is manifest 1. Because it was ordained before the fall not that it should be a seale of the righteousnesse of faith but that it might serue for the lawfull propagation of men 2. Because it hath beene common as well to the hypocrites as the faithfull yea euen to the heathens themselues both to them of the old and new Testament and so shall bee to the end of the world 3. Because the Lord Iesus abstained from it Why were there diuerse Sacraments vnder the law from these which be now vnder the Gospell Because the Priesthood being changed the law is changed too that is the ceremoniall worship and of the contrary as it is Heb. 7.12 Again for the diuerse condition of the times Cont. Faus tum l 19. c 16 the Church was to be instructed otherwise then after another manner now in the promises of God For euen we our selues as Augustine saith do one way signify things that shall be done and another way pronounce things done alreadie As he that shall suffer and he that hath suffered sound not alike And therefore there were other manner of Sacraments vnder the law whereby were foreshewed things to come other vnder the
it vseth these meanes helps and instruments to worke our saluation In which sense the Church is said to be sanctified and washed in the lauer of water thorough the word Ephe. 5.16 Tit. 3.5 Baptisme is called the Lauer of Regeneration Renonation And Act. 22.16 Be baptized washed from thy sins in calling vpon his name Hereupon Augustine hath this saying whence commeth this vertue to the water that it should touch the bodie in Ioh. Trac 80 and wash the heart but that the word causeth it not because it is spoken but because it is beleeued And that the grace of God ought not to bee tyed to the outward signes Peter teacheth speaking thus of Baptisme 1 Pet. 3.21 It saueth vs not that Baptisme whereby the filthinesse of the flesh is cast away but whereby it comes to passe that a good conscience maketh request to God by the Resurrection of Iesus Christ Cornelius receiued grace before Baptisme a Act. 10.5 For God vseth meanes and instruments to worke our saluation but yet so as hee worketh by his owne proper and inward vertue most freely when how and in whome hee will and doth not yeelde vp his power and vertue to the outward signes As also in that seuen times washing of Naaman the Syrian in Iordan was not placed the purging of him from his Leprosie which then the power of GOD alone wrought in him b 2. King 9 â—4 Hence it comes to passe that some receiue grace without the Sacrament as Abraham was iustified before Circumcision and the Theefe on the Crosse without Baptisme and the Lords Supper Some receiue the Sacraments and not grace because they want faith as Iudas of whom Augustine saith Hee receiued the bread of the Lord but not that bread which was the Lord. Others receiue both together as it were by a certaine coniunction of the thing with the signes as the faithfull who take the Supper worthily Whether doe the Sacraments imprint any stampe or anie spirituall worke in soule and that such as cannot be blotted out Not of themselues or their owne power nor yet by anie supernaturall verture inherent in them not by a reall and essentiall imprinting of some signe as the printing of a picture or signe is made in wax or money For the Scripture alloweth none such But yet God doth as it were marke out and seale vp his Sacramentally spiritually by them as instruments giuing the pledge of his spirit and the light of faith whereby they are made conformable to Christ and discerned from infidels and are marked out vnto the profession of Christ And this note in the purpose of God is such as cannot bee blotted out 2. Tim. 2.19 The foundation of God is sure hauing this seale The Lord knoweth who are his And 2. Cor. 1.21 He which hath annointed vs is God and who hath sealed vs and giuen vs the pledge of his spirit And Ephe 1.13 In whom also yee beleeuing yee were sealed with the holy spirit of promise which is the earnest of the Inheritance And Chap. 4.30 Doe not yee greeue the holie spirit of God by whom yee are sealed And Ezech. 9.4 The markes of the letter Tau is saide to be made in the forehead of those men which sigh and mourne And Reuel 7.3 The seruants of God are marked in their foreheads as on the contrarie the children of perdition are saide to bee marked with the marke of the beast Reuel 13.16.17 To whome doth it belong to administer the Sacraments To them only to whom it is permitted to exercise the office of Preaching the Gospell According to that saying Goe yee forth teach all Nations baptizing them in the name of the Father son and Holy Ghost Math. 28.28 and 1. Cor. 4.1 For the Sacraments bee the appurtenances of the Ministerie of the word of God and the seales of Gods promises which cannot lawfully be set too without the vnfolding of this word of God For neiher can their be an accessorie vnlesse their be a principall And it belongeth to the same man as the Chancelor vsing the Kings authoritie to write the tables of the Testament faithfully and to seale them with his seale Whence doe the Sacraments receiue their power and excellency From the institution of God so that that forme be obserued which he hath prescribed that by a publick person either rightly called or at the least by a common error vsing the publicke function and not of the manners merit and excellencie of the person working administring Phil. 1. But whether doe the Ministers to whom is committed the lawfull administration of the Sacraments and are called Gods fellow-morkers deliuer also with their hands the matter of the Sacrament No but they do outwardly giue the earthly signes and doe onely performe the outward dueties and God doth inwardly conferre the heauenly gifts represented by them giues increase because God alone doth Circumcise the heart a Deut. 30 And therefore this Circumcision is said to be made without hands b Col 2 11 And Iohn the Baptist confessed that hee indeede baptised them with water but the Lord Iesus did baptise them with the Holy Ghost and with fire Math. 3.11 And onely the heauenly father giueth that bread which is indeede heauenly Iohn 6.32 Otherwise sometimes that is ascribed to the Ministers of the word which belongeth to God alone For that is the nature of words which belong to one thing that that is attributed to the instrument which belongeth to the principall efficient cause Where and when ought the Sacraments to be admininistred In the assembly of the Church and vsually no where else to wit when the whole Church is gathered together or a great part thereof not out of the assembly of the Church Which ought to be the forme and manner of administration That those signes should bee vsed without change which Christ himselfe hath prescribed And that the words of the institution then also of the Lords promise be recited and explaned not in a strange but in a knowne speach before the Sacrament bee administred and deluered a Act 19.3 4.5 1 Cor. 11 23 For the Apostle doth expresly forbid 1. Cor. 14.19 to vse a strange language in the Church And such ceremonies ought to bee vsed which are not humane and receiued but appointed and commaunded by the authority of the son of God as also praiers and thanksgiuings After the example of Christ who commaunded the Church to doe this Doe ye this And Act. 22.16 Be thou baptised and be thou washed from thy sinnes in calling vpon the name of Iesus Now the comelines and dignitie of the Sacrament is to bee esteemed by the word of God Also the multitude and pompe of humane rites doth occupie the senses and the mindes and doth ouerturne the Ceremonies appointed by God To whom are the Sacraments to bee administred The Sacraments indeed are common to the godly and vngodly and also other outward things in the Church
the wicked eate the flesh and drinke the bloud of Christ vnto the iudgement of their owne condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truely and not refusing but receiuing it are made guiltie of Christs bodie No for 1. To eate vnto themselues Iudgement or to bring Iudgement vpon themselues is not to eate Christ who is made vnto vs righteousnesse and life 2. Because the promise of grace doth promise onely to the faithfull the participation of Christ himselfe and they are Sacramentall Seales to none but to the faithfull onely For what part hath the beleeuer with the Infidell light with darknesse Nor must wee say saith Augustine that hee eateth Christs bodie that is not in Christs bodie and therefore their vnbeleefe cannot make void the faith of God and the institution of the supper 3. Because no man saith the Apostle can bee partaker of the Lords Table that is of the meate set vpon the Lords table and of the table of Diuels that is haue any thing common with Diuels and vncleane spirits 4. Because the thing signified is receiued with the heart and not with the mouth for indeede Christ is not receiued by the instruments of the body but by faith alone a Ephe. 3.17 which the wicked do want 5 Because God giueth not holy things to dogs seeing the Lord forbiddeth the same to be done Math. 7.6 6 Because there are not contrarie effects of the participating and communciating of the bodie and bloud of Christ And the power of quickening or giuing life cannot be separated from the communion of the bodie of Christ and the wicked haue not life eternall but are condemned alreadie but he that eateth my flesh and drinketh my bloud hath eternall life saith our Sauiour Christ Iohn 6.51 7 Because Christs bodie eaten worketh life but being despised refused and reiected it worketh death and condemnation but this accidentally not in respect of participation but of priuation 8 Because Christ can discharge the office of a Iudge although the vnbeleeuers eat not his bodie with their mouth they eat then the Lords bread but not the bread which is the Lord hereunto tendeth that excellent saying of Augustine If thou receiue it carnally it ceaseth not to be spirituall but it is not so vnto thee Againe A good man receiueth the Sacrament and the matter of it an euill man the Sacrament onely and not the thing it selfe And againe He that disagreeth from Christ eateth not Christs bodie nor drinketh his bloud though he daily receiue the Sacrament of so great a thing vnto his owne iudgement Whereas therefore the Fathers Tract 25. vppon Iohn but especially Augustine say that the Lords bodie is sometimes receiued euen of the wicked by the word Bodie they meane the signifying signe and not the thing signifyed or matter of the Sacrament And the bodie of the Lord that is to say his symbolicall bodie is distinguished from the bodie of the Lord that is to say from the verie matter of the Sacrament 9 And lastly this consequence of our aduersaries is ridiculous Christs bodie is giuen or offered therefore it is receiued It is not receiued therefore it is not giuen Can a man be guiltie of the bodie and bloud of Christ which eateth not his bodie nor drinketh his bloud Essentially Hee may by reason of the abuse of the holy signes which is contumelious to the thing signified euen as they which dispise Christs seruants are guiltie of contemning our Lord Iesus Christ yea and of the father also Luke 10.16 And a contumely done to an Embassador redoundeth to the Prince that sent him and whosoeuer spitteth vpon teareth or trampleth vpon the kings Image or letters is guiltie of offence to the maiestie of the king himselfe to conclude the vnworthie receiuer is guiltie in that he doth not spiritually receiue and eate Christs bodie offered vnto him Whether may the minister without perill of conscience admit all to the Lords Supper seeing he cannot know who are worthie and who are vnworthie As the Church iudgeth not of hidden things that is to say doth not prye into the secret corners of our hearts but iudgeth the outward actions hauing the Decalogue rightly vnderstood for a rule therein so the ministers dutie is to leaue to God the iudgement of euerie mans heart admitting all that are not tainted with open crimes but he must restraine those that are bewitched with errors repugners of the foundation of doctrine blasphemers heretickes worshippers of Idols drunkards cozeners theeues tyrants adulterers euill and filthie speakers and those that any other way liue vngodly and walke not worthie of the Gospell which giue no signes of repentance the Ecclesiasticall Consistorie hauing first taken knowledge of them for to them belongeth that of the Poet. Procul hinc procul este profani People profane and wanting grace Packe hence and come not neare this place For Christ giueth a weightie and serious prohibition Giue not holy things vnto dogs Mat. 7.6 Neither must we communicate with other mens sinnes 1. Tim. 5.22 therefore Chrysostome saith He would rather giue his bodie to be shamefully torne in peeces then wittingly willingly reach out the bodie and bloud of our Lord to a wicked man that liueth without repentance And for this abuse Paule witnesseth that among the Corinthians many were weake and sicke and many slept Is it a thing arbitrarie or indifferent to vse the Supper of the Lord or to abstaine from it No but the contemners of the Lords table sinne grieuously for they contemne 1 That edict not humane but diuine Doe this 2 The memorie of Christs death whereby we are redeemed 3 They neglect the communicating of the bodie and bloud of Christ 4 And lastly they shew themselues vnworthie to be accounted Christs disciples Shall wee need any sacramentall signes of Christs bodie and bloud in that life that shall be euerlasting No for we shall be with our Lord Iesus Christ euen in bodily presence for there will be no place for any sacrament when Christs corporall presence shall be restored to the Church and the Church by the way of faith shall be restored to the heholding of Christ euen face to face a Rom. 8.24 1 Cor. 13.12 5.7 1 Ioh. 3.2 What is contrarie to this doctrine First the error of the Aquarians who vnder pretence of sobrietie vsed not wine but water in the Lords Supper Secondly the errors of the Papists who doe horribly profane the Supper of the Lord and disdaining the name thereof 1 Borrow the name of the Masse from the rites of Isis 2 They faine that the Masse as it is now retained among them was celebrated by Iames the brother of the Lord or by the other Apostles 3 They adorne it with Gold Siluer and pretious stones as if it were a whorish Thais to allure the more to loue and affect it 4 They doe superstitiously vse bread that is meerely without leauen 5 They doe necessarily mingle water with wine 6 They transforme the