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lord_n	damnation_n	drink_v	eat_v	10,899	5	8.2264	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68467	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.	Bedford, Thomas, d. 1653.	1638 (1638)	STC 1789; ESTC S113179	66,854	266

and evident mark of true repentance and godly sorrow By this examin thy self touching thy Repentance In vain is sorrow for sin where there is no purpose to amend in time to come FAITH what this is we heard cap. 13. The reason why it is required that we examin our selves touching it is that it may be tried refined and quickned against the time of use Great need of Faith to l●ft up the soul above sense and reason and to cause it to see in the externall signs that heavenly and spirituall food of the soul. Add this also touching the other act of Faith which consisteth in Reliance upon Christ when is it fitter for us to renounce our selves in whom is nothing good and to cleav fast to our Saviour in whom is all-sufficiency than now when we desire to feed upon him to satisfie our hungry souls with goodness Marks or Cognizances of true Faith may be taken from the Generation and from the Operation therof For the Generation it commeth by hearing is the effect of the Spirit in our hearts working it by the Word not the spawn of Nature nor the fruit of Reason much less of Sense but the Word of God is that from whence it springeth whereon it feedeth by which it liveth without which it dieth They whose faith feeleth no decay in the dis-use and neglect of the Ministerie may justly fear their faith was never right and sound For the Operation Faith is fruitfull in good works in all but specially in the best works Piety Charity at all times but then doth it exceed it self when we draw nigh to God a fruitless faith is dead a name a picture a shadow of faith but nothing else nay there is not all sound in it if it grow not daily if it still seek not labour not to exceed the state of yesterday Now for THANKFULNESS and CHARITY nothing more have I to add to that which in cap. 16. 17. hath been delivered There is set down the reason of their necessity together with the effects of them which are the best signs of discovery This only would I have added touching Love and Charity that it must be universall and indeed the universality therof is a good mark to discern the truth and sincerity of it for if it be right it will extend to all men even our Enemies even to those that hate and persecute us This is indeed hard yet Christ our Saviour will have it his reason is That ye may be that is known to be the Children of your heavenly Father God hath done so Christ hath done so and therfore we must do so Object Must I then forbear my right and suffer my self to be troden down by every one Sol. Every small matter tho it be our right must not provoke men to Law matters of moment in point of credit and profit may be prosecuted so that we make use of the Law as of a Iudg to determin the question not as of an executioner to reveng the wrong and satisfie the spleen Thus we have seen wherin stands the Qualification of our souls for the blessed Sacrament particularly the duty of Examination both what it is and wherabout it is conversant Add in the close of all the Necessity of this preparation which is seen in the danger that commeth by neglect for as the benefit is great that commeth by the Sacrament if with a penitent heart and prepared soul we receiv the same so is the danger great if we receiv unworthily if we discern not the Lords body if we consider not the dignity of the holy mystery if with unwashen hands with unprepared hearts we presume unto the Table of the Lord Saint Paul saith That he that eateth and drinketh unworthily eateth and drinketh damnation to himself which is well expounded by the Church He kindleth Gods wrath and provoketh him to plague him with divers diseases and sundry kinds of death You will happily say why should there be more danger here than in the other Sacrament I answer the danger is not greater here than in Baptism for even there also is it great if men do break their vow and solemn promise made to God But the penalty is more specially mentioned here because this Sacrament doth alwayes presuppose discretion in men to know what they do before they come unto it besides he that abuseth this Sacrament doth indeed violate and prophane them both Let me close up all with the exhortation of the Church which is two-fold 1. If there be any Blasphemers of God any hinderers or slanderers of his Word any Adulterers any in malice or envy or any greevous crime let them bewail their sins judg themselvs amend their lives else let them not presume to come to this holy Table lest after the taking of the holy Sacrament the Divell enter into them as he entred into Iudas and fill them full of all iniquities and so bring them to destruction both of body and soul. 2 If there be any one which by these means cannot quiet his conscience let him for further counsell and comfort resort to some discreet and learned Minister of Gods Word specially to his own Pastour that he may receiv such ghostly counsell and advice as wherby his Conscience may be relieved that by the Ministery of Gods Word he may receiv comfort and the benefit of absolution to the quieting of his conscience and for avoiding all scruple and doubtfulness So shall he be found a meet partaker of these holy Mysteries Laus Deo FINIS Part. 1. Articles of Religion cap. 25. Chap. 1. Lombard Bonadventure Sentent lib. 4. Dist. 3. Aquin. part 3. qu. 606. Detrabe verbum quid est Aqua nisi aqus accedit verbum ad Ele nentum fit Sacrame●tum Aug. in Ioh. tract 80. Bellarm. Tom. 3. de Sacrament lib. cap. 23. Bellarmin Tom. 3. de Sacrament lib. 1. c. 20 * Chamier Tom. 4. de Sacr. l●b 1. cap. 15.16 Chap. 2. Nulla distinctio mari quis an stagno flumine an fonte lacu an alveo diluatur Tertull lib. de Baptismo Hence Baptism is termed washing Eph. 5.26 Tit. 3.5 Lombard ●onav Sentent l. 4. Dist. 3. Aquin parte 3. Qu. 66.8 Vse Lomb. Bonav Senten lib. 4. Dist 3. Aquin. parte 3. Qu. 66.5 6. The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most usually signifie authority and commission Mat. 7.22 Acts 3.6 The construction of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth that the verb hath a transitive significati●n q d baptizando adoptare in familiam Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●n the Act. of the Ap. Be lap●se● 〈◊〉 one 〈◊〉 in ●he name 〈◊〉 the Lord Iesus Chap. 3. Mat. 26. ●6 Mark 14.22 Luk. 22.19 Cor. 11.23 Articl 30. Chap. 4. See Doctor Iohn ●u●gess in ●is Rejoynder cap. 1.

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

not unfitly termed Beleevers because they are born within the Profession of Christianity As also the Infants of Pagans are justly accounted Infidels because they are born in the Profession of infidelity And if Saint Paul had disputed the cause I doubt not but as he said of Levi that in Abraham he paid tithes to Melchisedec so he would have said that the seed of the faithfull do in their Parents profess the faith of Christ Add this that this virtuall profession is actuated by the promise of the Sureties and Parents at Baptism And this is the answer of our Church to the former objection And it is plain that that Ab-renunciation is the profession of Repentance in the name of the child so also the Recitation of the Articles a profession of Faith and reputed his according to that well known saying of Saint Austin peccavit in alio credit in alio as his offence so his profession is the act of another but his by Imputation Yea but saith the Anabaptist this is the blasphemous Invention of Pope Higinius where mark I pray you the spirit of Envy and Detraction that can speak well of nothing that is not framed in the modell of his own brain Higinius is said indeed to have appointed Godfathers and Godmothers But the Interrogatories in Baptism were yet more ancient might be the sponsion and profession of Parents in behalf of their children in use long before Higinius The profession of faith as it appeareth by records was at the first direct and plain by recitation of the Creed and forms of Confession Afterward it seemeth that for help of memory to provide a remedy against bashfulness that which the party repeated was put into questions propounded by the Minister and answered briefly as now the form is by the party And what the Men grown answered by themselvs the same did Parents for their children before the time of Higinius But why doth his blackmouth call this custome blasphemous why calls he Higinius by the name of Pope had it not bin enough to have stiled this custome of Interrogatories in Baptism answered by deputed Sureties to have stiled it I say as some others do ridiculous and unreasonable had it not been enough to have stiled this Higinius Bishop of Rome as he was indeed but he must call him Pope But this is the vehemency of the Anabaptisticall spirit to lay on load of rayling words when there wanteth weight of solid reason By the Anabaptists own confession the custome is very ancient for Higinius was the eighth Bishop of Rome lived in the year of Grace 150. long before the Pope was bred and born ever since when it hath continued in the Church Boniface in his Epistle to Saint Augustin seemeth to acknowledg that in his dayes it had Antiquity only to plead for the continuance But neither he nor any since till of late years counted it ridiculous much less blasphemous But passe we over the bitterness of words examine the matter Why should Infants be catechised and asked for a profession of their faith Answer out of Lombard and Bonadventure that it is done not for their instruction but for their obligation not as if the Infant should therby be taught but that therby he may be bound to the profession of Religon So that this is the meaning of the words I forsake I beleev that is I bind my self to do these hereafter And this interpretation I preferr before others as being more reasonable and more agreeable to that which our Church doth resolv upon for the Minister speaking to the Sureties saith This Infant must promise and afterward hath promised In the Catechism they did promise and vow and again they did promise and vow them both in their names Hence the Church doth stile Godfathers and Godmothers not by the new-fangled name of Witnesses but Sureties which doth intimate an obligation the which is so much the more apparent to be the intent of our Church because that in private Baptisms where there is a present expectation of death neither are these interrogatories used nor sureties appointed By all which it is manifest that this is the sense and meaning of interrogatories in the judgment of our Church which Lombard and Bonaventure do give and confirm out of Dyonisius Hard it may seem and harsh I grant thus to explain these phrases which being of the present tense are strained to the future but he is over-squeamish which will not bear with the harshness of a speech when the explication of it given cannot be rejected To shut up this point since partly in their propagation partly by their Sureties a profession of Repentance and Faith is made the want of actuall profession is no barr to hinder infants from the Sacrament of Baptism The second thing objected is this that there is no more reason why children should be admitted to Baptism than to the Lords Supper in as much as if the profession of faith made by Sureties may admit them to the one Sacrament it may also qualifie them for the other True indeed so it might if this were all that were required but there is much difference betwixt the two Sacraments and so divers reasons why infants may be admitted to the one and not to the other Baptism is for Admission and Regeneration the Lords Supper for Confirmation and Preservation they are fit to receiv the beginnings ●hat as yet are not fit to receiv the ending and consummation Baptism requireth no Sacramentall actions from the party so doth the Lords Supper in that he is a meer patient in this he must be an agent he must take and eat which the infant cannot do Lastly tho Repentance and Faith be required in the way of qualification to both Sacraments yet to fit a man for the worthy partaking of the Lords Supper other graces and gracious actions are required which are incompatible with the age of infancy To the handling of which I now return having thus fairly rid my hands of these brain-sick and froward spirits the Anabaptists and their Abetters CHAP. XVI Of the Qualification peculiar to the Lords Supper and first of Thankfulness THankfulnes for the Death of Christ is a speciall branch of our Qualification for the right and worthy receiving of the Supper of the Lord for which cause the Church hath put words into the mouth of the Minister that after he hath exhorted the people to Repentance Faith and new-obedience he should add this And above all things you must give most humble and hearty thanks to God the Father Sonn and holy Ghost for the Redemption of the world by the Death and Passion of our Saviour Christ both God and Man And in the Catechism amongst other things touching which a man ought to examin himself before he come to the Lords Supper the Church hath interserted this A thankfull Remembrance of the Death of Christ. Note here 1. A REMEMBRANCE The reason

manner to nourish love and spirituall friendship amongst the brethren while they see themselvs all joyntly admitted to the same Banquet and all made partakers of the same Bread Hence hath it received the name of Communion as some think because it is at least should be communis anio the common union i.e. the uniting of their hearts in common So that he which forbeareth this Sacrament because he is not in charity is like the patient that throweth away the plaster because his leg is sore when as for that very cause he ought to keep it Even for that cause ought we to agree with our Adversary and lay aside all rancour malice yea all heart-burning that we may be thought fit to partake of this holy Sacrament Note that this Reconciliation standeth in the practise of satisfaction and restitution to others whom we have wronged and of remission to others upon their confession and acknowledgment at least-wise there must be a readiness of mind to both so saith the Church And if ye shall perceiv your offences to be such as be not only against God but also against your neighbours then ye shall reconcile your selvs to them ready to make restitution and satisfaction according to the uttermost of your powers for all injuries and wrong done by you to any other and likewise being ready to forgive others that have offended you as you would have forgivness of your offences at Gods hand for otherwise the receiving of the holy Communion doth nothing else but increase your damnation Conclude we this with that patheticall Exhortation of the Church grounded upon these words of Saint Paul We being many are one bread and one body for all are partakers of one bread Declaring thereby saith the Homily not only our communion with Christ but that unity also wherein they that eat of this Table should be knit together for by dissention vain glory strife envying contempt hatred or malice they should not be dissevered but so joyned by the bond of love in one mysticall body as the corn of that bread in one loaf In respect of which streight knot of Charity the true Christians in the Primitive Church called this Supper Love as if they should say none ought to sit down there that were out of love and charity who bare grudg and vengeance in his heart who did not also profess his love and kind affection by some charitable releef for some part of the congregation And this was their practice Oh heavenly banquet then so used oh godly guests who so esteemed this feast But oh wretched Creatures that we be in these dayes who be without Reconciliation of our brethren whom we have offended without satisfying them whom we have caused to fall without any kind of thought or compassion toward them whom we might easily releev without any conscience of slander disdain misreport division rancour or inward bitterness yea being accombred with the cloked hatred of Cain with the long-coloured malice of Esau with the dissembled falshood of Ioab dare yet presume to come up to these sacred and fearfull mysteries Oh man whither rushest thou unadvisedly It is a table of peace and thou art ready to fight It is a table of singleness and thou art imagining mischief It is a table of quietness and thou art given to debate It is a table of pitty and thou art unmercifull Dost thou neither fear God the maker of this Feast nor reverence his Christ the refection and meat nor regardest his Spouse his welbeloved Guest nor weighest thine own conscience which is sometime thine inward accuser Oh man tender thine own salvation examin and try thy good will and love towards the children of God the members of Christ the heirs of heavenly heritage yea towards the Image of God that excellent creature thine own soul If thou have offended now be reconciled If thou have caused any to stumble in the way of God now set them up again If thou have disquieted thy brother now pacifie him If thou have wronged him now releev him If thou have defrauded him now restore to him If thou have nourished spite now embrace friendship If thou have fostered hatred and malice now openly shew thy love and charity yea be prest and ready to procure thy neighbours health of soul wealth commodity and pleasure as thine own Deserv not the heavy and dreadfull burden of Gods displeasure for thine evill towards thy neighbour so unreverently to approach this table of the Lord. CHAP. XVIII Of Examination THat the preparation of Receivers should consist in Examination is the plain doctrin of Saint Paul Let a man examin himself and so let him eat of this Bread c. Examination is a duty of Christians needfull at all times a good preparation to every other religious duty specially to the blessed Sacrament what it is we do easily understand An act of the soul reflecting upon it self in a certain kind of judiciall proceeding to passe censure upon it self and its own actions wherein this is materiall that it be done diligently and therefore it is compared to the cannot search the heart but thou canst Many things are in thy soul which a stranger doth not nay cannot understand Quest. Is not then the care of the Minister superfluous in examining his Parishioners since every man must do it himself Answ. Nothing less Saint Paul in that text sheweth what must be done not what must not be done Too much consultation and diligence in matters of such moment cannot be used nor too many eyes and hands imployed Add this that the object of the Ministers examination that is all that he can examin them about is only matter of knowledg or of criminall conversation But beside this inquiry must be made by each man touching himself in respect of inward grace and secret corruptions consequently as they that rely upon the Ministers examination so they that neglect it are justly to be blamed joyn both together specially in cases extraordinary and scruples of conscience The OBIECT or MATTER of Examination is not mentioned by Saint Paul but by the Church reduced to these heads Whether a man have Repentance and Faith Thankfulness and Charity In each of them note the reason of Necessity and the mark or cognizance of Discovery REPENTANCE what this is we heard before cap. 12. Now accordingly must each Receiver examin himself whether he do truly repent and be heartily sorrowfull for his former sins And reason good it is that by contrition and sorrow the heart should be purged which by lust and wrath and other inordinate passions so often sinned against God The mark to discern this godly sorrow is a stedfast purpose of the heart to lead a new life to change the former courses into better A purpose a stedfast purpose that is a purpose of the heart setled and grounded upon reason and deliberation to lead a new life to reform all former errours and aberrations this is a certain