most frequently taken for the whole Sacramentall action but sometimes improperly and by a Synecdoche it denoteth one essentiall part of the Sacrament to wit the outward and visible signe or as Ireneus speaketh lib. 4. cap. 34. the terrene matter 16 So also the Matter of the Sacrament or the Sacrament as concerning the thing denoteth the saving fruit of the Sacrament and sometimes the other essential part of the Sacrament to wit the heavenly matter 17 But the Sacraments are to be defined by actions For wheresoever the Sacraments are instituted there are certain actions prescribed and required neither have the Sacraments their essentiall integritie unlesse those actions prescribed by God be also added 18 Now these actions are sacred and solemn because instituted by God because in them God worketh with us and in them we have to do with God 19 God it is who not onely at the first did institute the Sacraments and commend them unto his Church but also doth even to this day dispense heavenly benefits by them by the mediation of mans ministerie 20 The Sacramentall dispensation doth consist in Giving and Receiving 21 The Giving doth denote the action of him that doth administer prescribed by God The Receiving doth denote the taking of the Sacrament 22 In both we must distinguish between the Thing and the Manner of the thing Giving and Receiving are simply necessarie but the Manner of giving and receiving admits of some libertie 23 To God alone is the power of instituting Sacraments to be ascribed 24 For it is one and the same who doth conferre grace and institute the means of grace 25 Well therefore saith Thomas p. 3. q. 64. art 2. The vertue of the Sacraments is from God alone Therefore God alone is the Institutour of the Sacraments 26 Where also he addeth these things worthy our remembrance The Apostles and their successours are Gods Vicars as concerning the regiment of the Church instituted of God by Faith and the Sacraments of Faith Wherefore as it is not lawfull for them to constitute another Church so neither is it lawfull for them to deliver any other Faith or institute any other Sacraments But the Church of God is said to be built and constituted by the Sacraments which flowed from the side of Christ hanging on the Crosse. 27 God also doth dispense the Sacraments not Immediately but Ordinarily by the Ministers of the Church 28 For they are the dispensers or Stewards of the mysteries of God 1. Cor. 4.1 and Labourers together with God 1. Cor. 3.9 29 Seeing then the Minister is here an Agent not in his own name but in Gods name Therefore his worthinesse or unworthinesse can nothing adde to or take from the efficacie of the Sacraments 30 The Sacraments for vertue are the same Although the Minister be too too blame 31 The Ministers work here but as Instruments Now we know that instruments work not according to their own proper form but according to the vertue of him that moves them Thom. p. 3. q. 64. art 5. 32 From whence are these similitudes of the Ancients How that the life of the Minister doth no more take away the benefit of the Sacraments no more I say then a dunghill or dirty place by which the sunne passeth doth pollute and defile the light thereof And again How that it matters not whether the water be conveyed through a pipe of stone or a pipe of silver And again How that the figure and impression of the seal is all one whether it be made with a gold ring or one of iron August Tract 5. in Joan. lib. 3. de Bapt. cap. 10. Nazianz. orat de Bapt. 33 And this also we adde concerning the Intention of the Minister That it is not absolutely necessarily required to the perfection and fruit of the Sacrament 34 For that Non-intention if I may so speak is a species of blemish or malice in the Minister What then is true of the Genus is also true of the Species 35 Furthermore the Sacraments were instituted onely for men and such men as are living Therefore they are onely to be administred unto such 36 Two things are required unto a Sacrament The Word and the Element or outward visible thing 37 Let the Word be added unto the Element it becomes a Sacrament Aug. de cat c. 3. tract 80. in Joan. 38 By the Word is understood 1. Gods institution by which the Element having received the calling of God as Irâ—neus speaketh l. â— cap. 34. is separated from common use destinated to a Sacramentall use 2. The proper promise of the Gospell which is to be applyed and sealed by the Sacrament 39 And therefore we must judge of every Sacrament by Gods institution or which is all one by the proper place in which Gods institution is described and set down 40 And because every Sacrament hath its own peculiar institution therefore also it hath its own peculiar administration as its proper form 41 And therefore the substantiall words of the institution of the Sacrament are in no wise to be altered or changed 42 The Sacraments in the Old Testament are two as likewise also in the New 1. Circumcision in the Old unto which answers Baptisme in the New and the Paschall Lambe in the Old unto which answers The supper of the Lord in the New 43 If any other be added unto these they want either Gods institution or the outward Element or the proper promise of the Gospell 44 The Ends of the Sacraments are many but two onely are Principall the rest are Subordinate and lesse-principall 45 The First Principall end is That the Sacraments may be the instruments means and conveyances or conduits by which God exhibiteth offereth and applieth unto those that beleeve the proper promise of the Gospell concerning remission of sinnes justification and life everlasting 46 Whatsoever is competible and agreeable unto the Word that also is not to be denied unto the Sacraments which are the visible word But the word of the Gospell is such an instrument And therefore also the Sacraments 47 By the Sacraments we are received into the Covenant of God and are preserved in it But that Covenant is the Covenant of grace And therefore the Sacraments are instruments of grace and salvation 48 Therefore we dissent and depart from those who derogate and detract from the Sacraments making them onely bare signes signifying grace 49 The Ancients indeed some times call the Sacraments Signe But they understand Signes sealing or as it is expounded in Augus Confess art 13 Signes testifying coâ—â—cerning the grace of God toward us 50 In which sense the worâ— Signe or token used in Gen. 17.11 the Apostle expoundeth by thâ— word Seal Rom. 4.11 51 So also sometimes the outâ—ward Element of the Sacrament iâ— called a Signe yet not barely signiâ—fying an heavenly thing absent buâ— offering and delivering an heavenly thing present and Sacramentally united unto the Element 52 For it is a Signe that
signifieth or signeth the invisibilitie of the thing signified or signed but presupposeth not the absence thereof 53 A Signe is a Thing beside the Species which it representeth to our senses and of it self causeth us to call to minde somewhat else August 2. de doctr Christ. cap. 1. 54 Therefore they that from hence That it is a Signe do gather that one essentiall part is absent do it certainly for lack of wit and want of learning 55 We dissent and depart likewise from those also who attribute too much unto the Sacraments in that they affirm and averre that they conferre grace ex opere operato even upon the outward act and administration thereof 56 Which their Position or Opinion they expound thus That there is not required any good motion in the Receiver but that the Sacraments have a supernaturall vertue in themselves by which they are the cause of Grace as fire is the cause of Heat 57 But as the Word profits not not being mixed with Faith Hebr. 4.2 So neither do the Sacraments which are the Visible Word 58 Neither doth it profit any thing To have a benefit offered unles there be one to receive it The Word and the Sacrament are Gods Hands by which he offereth unto us But it is the Hand of Faith which must receive what is offered 59 Well saith Hugo 5. de Sacrament pag. 9. cap. 2. The spirituall Gifts of grace are as it were certaine Invisible Antidots In the Visible Sacraments they are as it were in certaine Vessels offered unto man Now As that which is in the Vessell is not of the Vessell but is drawn with it So Grace is not from the Sacraments or of the Sacraments but is derived from an eternall fountaine and is sucked from thence by the Soule in the Sacraments 60 And seeing that the Sacraments in generall have assigned unto them this end from hence it may be gathered That we are to attribute the same unto the Sacraments of the Old Testament 61 For unto Circumcision was added that promise Of being received into the Covenant of Grace which is Emphatically set down in those words I will be a God unto thee and to thy seed after thee Gen. 17.7 Which words are to be expounded out of Leviticus 26.12 Jerem. 31.1 Matth. 22.32 And it will appeare that in them is contained a promise of Gods grace his speciall inhabitation or indwelling and eternall life 62 Therefore we dissent and depart from those who dispute That the Sacraments of the Old Testament were not Instrumentall causes of Grace as if they had not some vertue from the Passion of Christ c. 63 The lesse-Principall end of the Sacraments is To be Signes and Seales of Gods love towards us instituted and ordained for the confirming and strengthening of our Faith 64 For the Apostle calles Circumcision A Seale of the Righteousnesse of Faith Rom. 4.11 And the proper use of a Seal is as we know to testifie confirm and seale that thing unto which it is annexed 65 Whereupon the Godly of former ages in time of danger did fetch solid comfort and consolation out of Circumcision 1 Sam. 14.6 and again 1. Sam. 17.16 36. 66 Moreover what is said of the end of Circumcision that also is rightly referred to the other Sacraments For all the Sacraments agree in their Efficient and Finall Genericall cause 67 From hence it is that Baptisme is said to be A Good Conscience's going unto God for counsell The word by which it is expressed is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagâ—nts in the Old Testament do use when there is signified asking counsell at the mouth of God Oecumenius by this word understands an Earnest or Pledge 68 The meaning then is Thâ—t Baptisme doth testifie unto our Consciences and confirme the grace of God And here observe that the foundation of this obsignation or â—ealing consists in the resurrection of Christ For as it is Rom. 4.25 He was raised again for our Justification Upon which followes peace of Conscience or Peace with God Rom. 5.1 69 Hither do we referre that place 1 Iohn 5.8 There are three that beare witnesse in earth the Spirit and the Water and the Bloud The Paraphrase of which place according to the Scope of the Text and the Analogie of Faith is this That the Holy Spirit in the ministerie of the Gospell which is The ministration of the Spirit 2 Cor. 3.8 And the Water in Baptisme which is The washing of water by the Word Ephes. 5.26 And the Bloud which in the Lords supper is offered unto us to drink 1 Cor. 11.15 do testifie and beare witnesse concerning the Fatherly goodnesse and love of God towards us 70 Hereupon Tertullian Libr. de poenitent calleth Baptisme the Obsignation or Sealing of Faith and Augustine de Catech. rud cap. 26. calleth the Sacraments Seales 71 We dissent then and depart from those who deny that the Sacraments are Seales sealing unto us the promise of Grace 72 Secundarie and Lesse-Principall ends of the Sacraments we may reckon up many as That they are the very Nerves and Sinewes of publike Societie concord and agreement That they are the Badges and cognizances by which the Church is distinguished from other assemblies That in them we are tyed bound unto God to Faith and to Obedience That they are the Types and resemblances of vertues but especially Love c. 73 The Schoolemen dispute That in or by some Sacraments there is a Character imprinted 74 Which they describe after this manner That it is a spirituall stampe imprinted by God alone in the soule of man at the receiving of the Initerable Sacrament that is the Sacrament of Baptisme which is not to be reiterated or repeated remaining Indelible Ordinarily 76 About the Quidditie Subject and End of this Character we might reckon up their wonderfull strange and miserable jarrs contentions 77 But we conclude with Biel 4. Sentent dist q. 2. That neither necessarie reason doth demonstrate not evident authoritie prove that we are to hold any such Character 78 For all the authorities brought out of Dionysius Augustine Damascen and Lombard are expounded truly and more pertinently unto the minds of their authors of the Sacrament or Sacramentall forme of Baptisme then of any Character imprinted really in the Soule This saith Biel. 79 Therefore that Character of theirs is Indelible indeed because it is not written at all 80 And thus much concerning the Sacraments in generall Out of that which hath bene said we gather their definition after this manner The Sacraments are sacred and solemne actions instituted by God in which God by the ministerie of man mediating doth dispense a certaine thing instituted by his peculiar word to offer apply and seale unto those that beleeve the proper promise of the Gospell 81 Of which that we may worthily partake and to our salvation God grant unto us who is the onely authour of them blessed for ever Amen CHAP. XVII Wherein are
sanctified by the word of God with which and by which all the most sacred and Holy Trinitie doth work in those that are Baptized unto their salvation 33 The Forme of Baptisme is to Baptize a man with water That is to sprinkle the water upon him or to dip him in the water In the name of the Father and of the Sonne and of the Holy Ghost 34 And forasmuchas it is the Forme which gives being unto a thing Therefore if this Forme of Baptisme be changed it shall be no longer a Sacrament 35 Whether the party Baptized be sprinkled or dipped Thrice or but Once it matters not to the integritie and perfection of Baptisme The usuall rites and custome of the Church in these indifferent things is to be observed 36 By the Three sprinklings or dippings the Trinitie of Persons is signified and by One onely the Vnitie of the Divinitie or Godhead 37 Those words In the name or On the name of the Father and of the Sonne and of the Holy Ghost have a great Emphasis which is accurately and frequently to be expounded to the godly and devout auditorie or congregation 38 For the Minister professeth that what he doth in this part he doth not in his own name but in the name of God at his coÌ„mand 39 For he declareth that the true God which is One in Essence and Three in Persons is called upon over him that is Baptized 40 Moreover those words do evidently witnesse that every Person of the most sacred and Holy Trinitie is present at Baptisme by the presence and efficacie of grace to wit The Father for the merit of his Sonne doth reâ—eive him that is Baptized into grace and doth seale him by his Holy Spirit unto salvation 41 Whereupon those that are Baptized are called the Sonnes of God Christians and Spirituall men in respect of the Father of the Sonne and of the Holy Ghost 42 Whereunto belongeth the Collation or comparing of Creation and Re-creation Formation and Reformation For As the Father by the Sonne through the Holy Ghost created the first man So is it at the Sacrament of Regeneration where all the most Holy and blessed Trinitie doth worke in like manner 43 Last of all By those words he that is Baptized in the name of God is bound to acknowledge him and to call upon him as the true God and serve him all the dayes of his life 44 For you must be Baptized as we have received and beleeve as we are Baptized and glorifie the Father the Sonne and the Holy Ghost as we have beleeved Basil. Epist. 78. 45 From this Fountaine â—low forth all the prayses which are extant in the writings of the Apostles concerning the saving fruit of this mysterie 46 As for example That it is The washing of Regeneration and renewing of the Holy Ghost Tit. 3.4 By which the Church may be cleansed Ephes. 5.26 Sinnes may be washed away Act. 22.16 Christ may be put on Gal. 3.27 And in a word salvation may be obtained 1 Pet. 3.21 47 By way of Comparison it will not be amisse to consider the Baptisme of Christ by which Our Baptisme is consecrated For what was done there in visible signes we must not doubt but that the same is done at our Baptisme after an invisible manner 48 The Father for Christ his sake receiveth us to be his Sonnes The Sonne by his bloud washeth â—s The Holy Ghost regenerateth and â—eneweth us and prepareth himâ—elf a dwelling-place in us and openeth the gate of Paradise unto â—s 49 We sticking close to the literall sense of the words as we must alwayes do in articles of Faith do firmly beleeve that Bapâ—isme is an effectuall means by which man is regenerated and reâ—ewed unto eternall life 50 Which end comprehends â—n it Adoption Remission of sinne â—ngraffing into Christ Sanctificaâ—ion and the Inheritance of eternall â—ife 51 But we deny that Baptisme doth either imprint an indelible character or conferre grace ex â—pere operato upon the work done or outward act of administration or that it doth take away and altogether together blot out both sin and the punishment thereof For concerning this matter the Scripture is silent 52 Furthermore seeing that in Baptisme God doth make a Covenant of grace with man certainly the efficacie thereof endureth throughout a mans whole life 53 For the Covenant of God iâ— not made of no effect by reason oâ— our unbeliefe Rom. 3.3 54 Therefore though we should for our parts go never so farre astray from this covenant yet by true and serious conversion we may return and be received agaiâ— into it 55 Unto whom this Sacramenâ— appertaineth and belongeth we learn even from Gods own institution by which it is commanded that all nations should be baptized 56 Yet the order and manner which Christ there hath prescribed is to be observed that is That they which are of age to heare the Gospell should first be taught and then baptized 57 Seeing then all are either infants or of yeares we must answer distinctly concerning both 58 Those infants are to be baptized who are either born of Christian parents it matters not whether one or both the parents be Christians or else are to be brought up under them 59 Therefore Bastards and children that are found whose parents are not known are not excluded from the benefit of Baptisme although it be doubted of by some nor yet those who at their birth have some externall defect c. 60 But those which are noâ— yet born are excluded For a man cannot be born again unlesse he be first born And so are also the children of Infidells and unbeleevers to be excluded as long as they are under their tuition 61 Those of yeares are to be baptized who being instructed concerning Christ do professe the Christian religion 62 Neither here are women excluded as it is confirmed by the practise of the Apostles beside other arguments Acts 8.12 and 16.15 63 For the confirming of this our opinion concerning the baptizing of infants out of Scripture serve many things and it will be usefull for us to consider these following Hypotheses or suppositions 64 First Infants are conceived and born in sinne And therefore they are by nature the children of wrath 65 Secondly God would have little children to be brought unto him For it is not the will of him that one of the little ones should perish 66 Thirdly There is no dealing with them by the preaching of the word Therefore there remains onely to them that means to wit Baptisme which succeeded in the place of Circumcision 67 Beware of saying That Baptisme is not profitable unto infants forasmuchas yet they neither do nor can beleeve 68 Because in Baptisme and by Baptisme the Holy Spirit doth so work in infants that it is no lesse then Circumcision A seal unto them of the righteousnesse of Faith Rom. 4.11 69 For although we cannot understand after what manner the Holy Ghost worketh yet we must not
therefore deny the working of the Holy Ghost 70 If a question be moved concerning infants departing without Baptisme we must proceed distinctly 71 Those which are without the Church are left to the judgement of God 72 But those which being born of Christian parents by reason of some case of urgent necessitie could not be baptized or those which die in their mothers wombe those I say by the prayers of their parents and the Church may be commended unto God but are not excluded from the fellowship of the kingdome of heaven 73 It remains now that we speak something concerning certain Circumstances which are wont to be observed at the administration of Baptisme 74 Impious and superstitious ceremonies are to be rejected 75 But what rites and ceremonies are of their own nature indifferent and of a middle rank and not repugnant to the Analogie of faith but rather commended by the authoritie of the Apostles the Primitive Church and further doe make the action use and efficacie yea the necessitie and dignitie of Baptisme more conspicuous to the eyes of the ruder sort such as these are not Simply and to the scandalâ— of the Church to be rejected 76 Exorcisme is to be expounded after this manner That it is a testimony that infants are by naturâ— under spirituall captivitie in the kingdome of the Divel That by the vertue efficacie of Baptisme they are translated from the kingdome of Satan unto the kingdome of Christ That the end of the Ecclesiasticall ministerie consistetâ— not onely in the application of Christs benefits but also in a continuall warring and fighting against Satan 77 But the Church hath libertie to propose and expound the doctrine concerning originall sinne the power and kingdome of Satan and the efficaciâ— of Baptisme in other words more agreeable unto Scripture Chemnit part 3. 〈◊〉 Theolog pag. 178. 78 It is a most ancient custome at the Baptisme of infants to have Sureties which we call Godfathers and Godmothers Whose office it is First to pray for them that God would receive them into grace by Baptisme Secondly by their answering to repeat that which Christ as the mouth of the infants hath witnessed for them Thirdly to instruct them in the principles of religion if their parents be dead 79 Imposition of names is rightly used in Baptisme not onely because it was formerly used in Circumcision but especially because it puts us in minde that in Baptisme our names are written in the book of life Luke 10.20 Revel 20.15 and that our names are enrolled in the Catalogue of Christian souldiers from thenceforth alwaies to fight under the banner of Christ. 80 Concerning other ceremonies and circumstances more shall be said in another place Onâ— thing onely we adde That it were to be wished that at a full congregation in the Church at Morning-prayer children were baptized that so the administration of this most sacred mysterie might be performed with more attention and devotion 81 Neither yet do we say that rashly and unadvisedly any man out of his own private fansie may depart from the custome of the Church wherein he lives nor do we prescribe Laws for cases of necessitie 82 From all that hitherto hath been said we gather· That Baptisme is the first Sacrament of the New Testament in which a living man is dipped into water or sprinkled with water In the name of the Father and of the Sonne and of the Holy Ghost that being regenerated and renewed he may be made an heire of everlasting life 83 God who by Baptisme hath received us into the covenant of grace keep and preserve us in the same even unto the end Amen CHAP. XVIII Wherein are contained Theologicall Aphorismes concerning the LORDS SUPPER 1 THe latter Sacrament of the New Testament is The Lords Supper so called froÌ„ the Authour time of the institution thereof 1. Cor. 11.20 21. c. 2 It is also called the Lords Table to distinguish it from profane eating drinking 1. Cor. 10.20.21 c. And again The communion of the body bloud of Christ. 1. Cor. 10.16 because therein consisteth the essence of this Sacrament And again The Testament of Christ. Luke 22.20 1. Cor. 11.25 because therein do appeare all the requisites of a Testament And again The breaking of breâ—d Acts 2.42 20.7 because by it the bread in the Eucharist was prepared of old to be distributed 3 It was called by the ancients the Eucharist or Giving of thanks 1. Cor. 11.24 Because â—olemne thanks were to be given to Christ at the celebration of this Sacrament Again It was called a Synaxis or coming together 1. Cor. 11.20 Because this Holy Supper was wont to be celebrated in a full congregation in the Church and was a signe and pledge of their mutuall conjunction in Christ. Again It was called an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a feast in Love and Charitie by reason of Holy feasting instituted and made of gifts conferred in common Again It was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Liâ—urgie because it is no small part of publike and common service 4 The name of Missa which is taken for the Masse had its beginning from the forme of dismissing the people used by the ancients when they sayd unto the Catechâ—mâ—ni to the possessed of vill Spirits and to the Excommunicate Ite Missa est Beat. 〈◊〉 Super. 4. Libr. Tertull. adv Marc. 5 The Types of this Sacrament in the Old Testament are sundrie and divers but the best are these The Paschall Lambe Exod. 12.27 c. 1 Cor. 5.7 and Manna Exod. 16.15 Ioh. 6.49 The cornâ— of heaven Psalm 78.24 Angels food vers 25. 6 The Authour of this Sacrament who did both institute and commend it unto his Church is Christ. Matth. 26.26 Luk. 22.19 1 Cor. 11.23 7 Who seeing that he is true God and One with the Father and the Holy Ghost Omnipotent True All-wise our Mediatour Saviour Therefore if we desire truely to be his Disciples we must without any tergiversation backsliding or unwillingnesse beleeve his words and rest on them Joh. 8.31 8 And the Sonne it is who still â—o this day doth exhibite unto us his Body and Bloud at the distribution of the bread and wine in the Eucharist to â—e eaten and drunke by us 9 Beleeve ye all therefore that even now thâ— Supper at which Christ sat down is here celebrated For there is no difference betwixt this and that They have both one Authour Do not think it is the Priest or Minister but Christ himself that stretcheth forth his hand unto thee Chrysost. Hom. 51. in Cap. 24. Matth. 10 Yet he doth not administer â—his Supper now immediately by himself as he did at the first Institution But it hath pleased him to use the Ministers of the Church to â—his purpose because they are The Stewards of the Mysteries of God 1 Cor. 4.1 11 The Eucharist consists of two things an Earthly and an Heavenly The Earthly is Bread and Wine the