word by the Eye in the Sacraments The Sacrament is a visible representation of grace Thus hath God provided for Credence and Confidence for Faith and Assurance What we heare wee do beleeve but what wee see wee know Wherefore as in the word we use our eare to heare so in the Sacrament we use our eye to see and behold else are wee justly blamed Hath God set up the brasen Serpent and will not Israel turne themselves to behold the same Note that this outward visible signe by a peculiar name is termed the Element which puts us in mind that it is a materiall substance and differeth therein from the Ceremonious Actions which attend the Administration And which by their visibility might put in to be accounted signes but indeed are not as in the sequell will appeare The Author and Originall THis is intimated in those words of the Catechisme Ordained by Christ himselfe The Sacrament is a signe by institution not meerely by naturall signification Truth there is in the signe a naturall Aptitude to represent what is signified yet because it hath a resemblance to other things also the institution doth restrain it to this individuall Hence there is need of a word to be joyned to the Element to make it a Sacrament Yea a twofold word and both from Christ himselfe viz. a word of Precept enjoyning the use of this Sacrament and a word of Promise to enjoy a benefit by the same This is that word whereof Saint Austin speaketh saying Take away the word and what is the water of Baptism but water his meaning is what more virtue and efficacy in the Font than in the Fountain water But saith he let the word bee joyned to the Element and then it is made a Sacrament which to understand of a bare and naked recitation of the words which the Schoolmen call the form of the Sacrament is too jejune and barren Most true it is that the right and due form of Administration requireth that there bee made a plain and audible recitation of the precept and promise both And this in our Church-Liturgy is the matter whereof the prayer of consecration consisteth Yet not our formall Recitation of them is that which doth give virtue to the Element but the institution of Christ i.e. the precept which he gave for our warrant and the promise which he added for our encouragement He I say For who else durst give such a precept who else can performe such a promise Such a precept if not given by Christ is a direct breach of the second Commandement which as it forbiddeth all Images of God made by man for this end to convey honour to God so also all Images of his grace ordained for the conveyance of holinesse to man Such a promise by which in the use of this or that creature Grace may bee expected who can performe but Christ alone of whose fulnesse wee do all receive grace for grace If thē none but he can perform the promise of grace it is fitting that he alone should appoint the signe And in this do all agree That Sacraments are Ceremonies of Christs owne immediate ordination and institution The Author of every legitimate and true born Sacrament is God himselfe Thus it hath been from the beginning To Adam God gave the tree of life to Abraham Circumcision to Israel the Passeover In the new Testament God spake by his Sonne and by him ordained Sacraments Ceroll By this that hath beene said touching the origiginall of the Sacraments see what to hold touching that question disputed betwixt Bellarmine and Chamier viz. whether to the consecration of the Elements it be sufficient to make a bare recitation of the words which concern the Element or whether some further declaration of the first Institution be required Ex gr Whether the pronouncing of these foure words This is my Body over the Bread bee enough to change the Bread if not in nature yet in use and make it Sacramentall Bellarmin and his fellowes contend that that word which maketh the Sacrament is Verbum consecrationis by which he meaneth a form of words pronounced over the Elements And thereupon bequarrelleth Calvin and others who saith he require Verbum concionis a sermon to go before the Sacrament Contrarily Chamier stoutly defends that the word by which the Element is made a Sacrament is Verbum concionale not a sermon as the vulgar counteth a sermon but a plain yea an audible recitation of the first Institution By which the people may take notice of the sacred action in hand of the Author intent and scope of the Administration of the Precept that giveth warrant of the Promise that giveth incouragement This he and many other of our Protestant Divines count that word that must be joyned to the Element before it can bee acknowledged for a Sacrament CHAP. II. The manifestation of both these in the Sacrament of Baptism COME wee to the particular Sacraments that so we may further manifest the truth of that wee have set down touching the Essence and Originall And first for Baptism IN BAPTISM the outward visible sign saith our Church is water wherein the person baptised is dipped or sprinkled with it in the name of the Father and of the Son and of the Holy Ghost where note First the Element secondly the Administration consisting of a Ceremony attended with a forme of words The Element that is the outward visible signe is Water Any ordinary water may be used rain river or fountain no great matter in that so it be water and for religious-manners sake as pure water as may be none other liquor may be used but water herein all agree The reason hereof see cap. 7. The custome of the Iacobines that baptise with fire is farre wide That text of Matth. 3.11 on which they build must bee expounded metaphorically or rather prophetically with reference to the historie of the fiery cloven tongues the visible representation of the holy Ghost on the day of Pentecost Act. 2.2.3 The Ceremonie used in Baptisme is either dipping or sprinkling dipping is the more antient At first they went downe into the rivers afterwards they were dipped in Fonts In colder climates and in case of weaknesse the custome of the Church hath been to poure water on the face The substance is washing to wash the body either in whole or part and so that this be done the manner is dispensable by the Church So for the number of dippings i.e. whether it should be done once or thrice is held indifferent and in the power of the Church as experience hath made it good for why the power and efficacie of the Sacrament doth not stand in the quantity of the Element but in the nature and true use thereof Well the body must bee washed all washing doth presuppose uncleannesse here then take notice of the state of nature wherein wee are born or rather see how Baptism doth teach us
acquaint us with this Redemption is the ministery of the Word and Sacraments And here is the businesse and malice of Sathan that grand enemy of our Salvation Hee could not hinder the work of our Redemption but hee will do what hee can to hinder us from the knowledge and comfort of the same For this end one while hee seeketh to darken the light of the Sunne otherwhiles to oppresse the heat thereof sometimes to trouble the pure streams of knowledge running in the word sometimes to turne aside the waters of comfort streaming in the Sacraments Here then is the office of the Church and the members thereof to preserve as much as they can the text of holy Scripture and the Doctrine of the holy Sacraments free from all Corruption To preserve I say if it may be or else to vindicate both the one and the other from that which is contracted that in them and by them the Children of the Church may bee able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge that so thâ—y may be filled with all the fulnesse of God Since the time that Popery truly so called hath beene discovered to be meere delusion rather than true Christian doctrine by the light of the glorious Gospell in this later age breaking forth like the Sunne from under some cloud It may be worth our labour to note how by little and little one point after another hath beene purged from corruption and by the labours of of the industrious learned brought to that light and perfection that we cannot readily see what more can be added If any thing bee yet wanting it is time that the labours of the faithfull Ministerie be applied to the doctrine of the Sacraments that it also may be yet further cleared from the misconceits of errour and ignorance and the people taught to yeeld that respect and honour which is due to that sacred ordinance For this cause have I tho the unablest of many set pen to paper that what light my selfe have gained by perusing the doctrine of our Church touching this argument I may not envy it to others a fault too frequent in this age but rather present it to their view that others also may see the same and so receive more fruit and comfort by the Sacraments than hitherto At least that hereby they may be stirred up to dig deeper and seek further than happily as yet they have done into the doctrine and usefulnesse of these sacred mysteries To come to the knowledge of the nature and use of the Sacraments three things are especially to be learned viz. What a Sacrament is Why it was instituted and what qualification is required in the Receivers To these three heads may well bee reduced whatsoever is needfull especially for the vulgar for whose sake I undertook this task needfull I say to be known In the handling of which I will precisely follow the doctrine of the Church of England not only because by subscription I am bound to acknowledge it for a truth but also because indâ—ed it doth best agree with the text of sacred writ and doth most fully and clearly explicate the sacred truth of this most usefull doctrine CHAP. I. What a Sacrament is THE Notation of the word we leave to Criticks together with the common use thereof in humane Authors As it is used by Divines we are to speak of it And so the Church defineth Sacraments to be not only badges of Christian mens profession but rather they bee certain sure testimonies and effectuall signes of grace and Gods good will towards us By which he doth work invisibly in us and doth not only quicken but also strengthen and confirme our faith in him Thus in the Articles of Religion enacted and established Anno 1562. Afterward in the second book of Homilies viz. in that of Common-prayer and Sacraments out of Saint Augustine is confirmed the common description of a Sacrament which saith the Homily is that it is a visible signe of an invisible grace that is to say that setteth out to the eyes and other outward senses the inward working of Gods free mercy and doth as it were seal in our hearts the promises of God A little after distinguishing of Sacraments according to the exact signification of the word from the generall acception of the same it sheweth that in the exact signification of the word Sacraments are visible signes expresly commanded in the new Testament whereunto is annexed the promise of free forgivenesse and of our holinesse and joyning to Christ. To the same effect and almost in the same words hath Mr. Nowell in his larger Catechisme set down the definition of a Sacrament Out of all which when in the conference at Hampton Court Anno 1603 in the first yeare of King Iames of blessed memory it was motioned granted and appointed that something should bee added to the Catechisme in the Communion book for the doctrine of the Sacraments this definition was collected viz. That a Sacrament is an outward visible signe of an inward and spirituall grace given unto us ordained by Christ himselfe as a mean whereby we receive the same and as a pledge to assure us thereof In which description beside the end of the Institution which I reserve to speak of by it selfe in the second part wee have a cleare expression of the Quiddity and Essence of the Sacraments together with the Author and Originall of them Of which in order The Essence of a Sacrament THis is conteined in the Genus and Species The Genus or common nature of a Sacrament is that it is a sign The Specificall nature or difference of a Sacrament is that it is externall and visible A SIGN This I say sets forth the common nature of a Sacrament The word is a note of Relation and puts us upon this question Whereof is it a sign The answer is ready A sign of grace The Article addeth signs of grace and Gods good will towards us What this Grace this effect of Gods good will to us ward is wee shall best determin when wee find it in the severall Sacraments For the present the Church saith it is Inward and spirituall that is such a Grace as resteth not in the body but reacheth to the inner man the Soul and Spirit Moreover it is a grace given unto us not only reported or proffered but also given and put into our possession OUTVVARD and VISIBLE This word puts a difference betwixt this and other signs of grace This is a signe for Representation and therefore must be obvious to the senses By these is knowledge conveyed into the understanding Thus is the Body a loving yoke-fellow and helper to the Soul Neither is this sign only outward but also visible and subject to the Eye Herein differing from the word Grace maketh way into the Soul by the Eare by the Eye By the Eare in the
Repentance viz. By shewing us our naturall corruption which must be washed before wee be acknowledged for members of Christ meditate of this when thou seest the Infant baptised and see it I advise thee so often as it is done that so thou mayst often take notice of the spirituall pollution of the soul of the soul I say for this washing in Baptism is not in respect of the bodie but of the soul in the body he that resteth in the washing of the body loseth al. The forme of words used in the Administration of Baptism hath in it somthing essentiall and something accidentall and alterable Essentiall it is that with the name of the Action there bee joyned a recitation and rehearsall of the severall persons of the blessed Trinity The reason of this will appeare if we once understand what it is to baptise in the name of the Father Sonne and holy Ghost Note here that the word NAME used in this place may have three significations 1 To signifie the authority by which the Minister doth baptise As wee say in the Kings name that is by authority from the King Thus the phrase is used in Mar. 16.17 Iohn 5.43 Acts 4.7.10 So that this phrase I baptise in the name is as much as Authoritate mihi commissâ By that authority which I have received do I baptise thee 2 To intimate the service of the persons named and so to baptise in their name is to dedicate and consecrate to their service to adopt into their family So the Minister prayeth Grant that whosever is here dedicated to thee by our office and ministery To dedicate unto God what is it but to adopt into the family to consecrate to the service of God 3 To remember the faith and profession of this Article of the Christian Religion and consequently the whole profession of Christianity And well may this Article bee given for instance of the whole because it is the first poynt wherein the Christian religion differeth from others It is also the summe of the whole and virtually comprehendeth all the residue This is the substance and method of the Creed wherof not the Church but Christ himself was the Author Now according to this the phrase to baptise in the name doth note forth the end of baptising viz. why he doth baptise him even to enter him into the faith and profession of the Christian Religion and this may seeme to be the sence and meaning of the phrase in the judgement of the Church for after the solemn profession of the Christian faith according to the articles of the Creed which is exacted of the partie baptised the Minister demandeth of him wilt thou be baptised in this faith to which when he hath answered this is my desire he is baptised in the name of the Father c. So that by submitting himselfe to Baptism he doth subscribe to the Christian faith adde this also that when the Minister doth crosse the childs forehead he useth these words In token that he shall not bee ashamed to professe the faith of Christ crucified which words do plainly expresse the end wherfore it is done neither doubt I but that the Church appointed this to be done in imitation of the other ministeriall Act and so by the variation of the phrase shewed what they conceived to be the meaning of that phrase used in Baptism viz. to bind the partie to the profession of this Faith By this now we see the reason why it is Essentiall to the form of Administration that with naming the action there bee a recitation of the Trinity viz. because the mention of the holy Trinity doth determinate the end and use of the act which being of it selfe indefinite and appliable to many other ends is by these words limited to this alone Consequently such a form of words wherein this is omitted is not to be allowed It is objected out of Acts 2.38 there is another form of words delivered But we answer that these words do not set down the form of Baptism but the end and use of it viz. to assure them of Remission of sinnes by Christ or if they do intimate the form yet not the whole form but only part of the form used by the Apostles and that either by Apposition of the name of Christ to the second person as thus in the name of the Father and of his sonne Iesus Christ and of the holy Ghost or else by a Ceremony superadded as doth our Church for explication of that faith which was required to be placed in the second Person under the name of Iesus Christ. Whatsoever it was that they did or said it must not be received that they left out the names of the other persons doubtlesse they did expressely name them all both because that else the words had been lesse plain and distinct than the sign it selfe and also because that else they had transgressed the precept of Christ Matt. 28. thus much for the Essentialls in the administration ACCIDENTALL in the form of Administration it is to insert the Pronouns I and THEE yet usefull and profitable to note the different persons Minister and Receiver EGO I noteth the Person baptising who must be a lawfull Minister such a one who hath received authoritie to preach or publish the Gospell A troublesome question there is among the Schoolmen and their followers about the Minister of Baptism whether a Layick a Woman yea an Ethnick might not well and lawfully do it in case of Necessitie The Anabaptists also dispute this question against their brethren of the Separation Something also there hath been to do in our Church about it see Cartwright denying women and Layicks any power Whitgift and Hooker pleading for it at last King Iames determined the question in the conference at Hampton Court and caused the Rubrick of private baptism in the Communion book to appropriate the act of baptising to the lawfull Minister and that justly it being most properly the office of the Minister to stand in the place of God and to seale his children in their forheads TE THEE noteth the partie baptised which is another not the Minister so that no man may baptise himselfe wherein is detected the folly of Smith the Se-baptist who having runne the wild-goose-chace separating first from the Church of England then from the Brownists came at last to the Anabaptists yet not as a disciple but as a Father and founder of a new Church and therefore baptised himselfe which neither Iohn Baptist nor any other did before him To end this discourse wee see what is Essentiall in the forme of Administration what is accidentall wee in our Church retain that form of words which hath been used in the Church of Rome and justly too it being confessed and acknowledged to be as well as it could be framed wherein we may do well to note the providence of God over his Church who even in the corruptest time hath preserved intire
this form of Administration together with the proper element of Baptism by which even the Priests of the worst times baptised Infants into the true faith of Christ and like a leprous and infectious mother is the present Church of Rome she beareth and bringeth forth sound children but presently hazardeth the infection of them with her milk as it were with deadly poyson That this Element together with the Ceremony and the form of words used in the Administration were all of them ordeined by Christ is so plain by that text Mat. 28. that it cannot be denied thus have we manifested both the Essence and Originall of Baptism CHAP. III. The manifestation of the Essence and Originall of the Lords Supper TOuching this our Church saith that the Element or outward part in the Lords Supper is Bread and Wine which the Lord hath commanded to be received thereby teaching us both the number and names of the Elements and also the Originall of this sign or which is all one the ground of our receiving For the NVMBER of Elements there are two yet not two Sacraments no both make but one Sacrament for which they are joyned together in this sacred action to teach us the full sufficiencie of spirituall nourishment which is in Christ. Corporal nourishment must consist of something moist and something dry and he that partaketh not of both hath not sufficient so here we have both in Christ and therefore need not seek elsewhere The NAMES of these two Elements are Bread and Wine not Flesh and Blood which happly would have carried a greater resemblance of that which is thereby signified lest it might have been impiously thought to have been prepared for Cannibals not for Christians but Bread and Wine which have an excellent proportion and Analogicall Representation of what is here remembred as shall be shewed in the seventh Chapter The ORIGINALL of these Elements and the ground of our receiving is the coÌ„mand of the Lord expressely mentioned by S. Matthew Mark and Luke and out of S. Luke repeated verbatim by S. Paul Whence appeareth the abominable impietie and horrible sacriledge of the present Church of Rome which hath not only appointed new ends and uses of the Sacraments Circumgestation and Adoration which Christ and his Church never did once dream of but also hath deprived the Laity of the Cup altogether And whereas Christ saith drink ye all of this She saith no not all of you but only the Clergie must the rest must be content with their wafer cake for more they get not Object That word Omnes All of you is to be restrained to the Apostles who alone were present Sol And to whom must the other Omnes which tho not expressed is yet understood in the precept of eating to whom I say must that be extended To whom doth Saint Paul direct that Canon Cor. 11.28 Let him eat let him drink Why do they not also take away the Bread from the Laitie as well as the Cup since none but the Apostles were present But to let these bellies passe all that desire the benefit of the Sacraments must know it to be their dutie to eat and drink the Bread and Wine which the Lord hath commanded to be received Ob. But blood was never used for nutrition nay the eating or drinking thereof is directly prohibited Gen. 9.4 and Levit. 7.14 and much more the blood of man why then are these men blamed that forbeare to drink that in its type and figure which manifestly was forbidden to be drunk in its proper substance Sol We are not to depart from the letter of Christs Precept because we cannot untie the knots of humane Curiosity Blood indeed was never lawfully drunk much lesse the blood of man but alwayes shed for expiation and therefore it might to carnall reason seem as incongruous to drink it in its type and figure as it is congruous to eat flesh in its figure which was allowed for the proper food and nourishment of the body yet since Christ hath commanded us to drink that Wine which he himselfe hath called his blood we must do what he biddeth and leav him to stop the mouths of Cavillers when God calls for obedience by the letter of his word we must not stand to ask him the ground and reason of his Commandement Duties belong to us Reasons to God Note that as the Bread accidentally was unlevened that Bread I mean which Christ our Saviour used at the first institution so also the wine in the Cup was not intentionally provided for this new Sacrament our Saviour took such ordinary provision as the custome of the country used in the Passeover happily also the wine that he used was mingled with water it being the custome of the country to dash their wine to prevent Drunkennesse which things are fit to be noted lest we should place any superstition in the imitation or not imitation of those things whih were but accidentall The Catholick Church hath appointed Wine to be used yet indulgence was granted to the Norwegians to use other drinks The reformed Churches some of them put leaven into the bread some of them banish water out of the wine And in these things tho the text of Scripture impose no necessity but leav a liberty yet is it fitting that men should in conscience use their liberty according to the Canons and Constitutions of the Church CHAP. IV. The inward Grace signified by the outward Elements THE Sign in either of these two Sacraments as we have heard is externall and visible now what is signified by these Elements cometh to be enquired this is called a Grace and it is said to be inward and spirituall Particularly the inward part and thing sâ—gnified by the Bread and Wine saith our Church is the body and blood of Christ by the bread is signified the Body and by the wine the Blood both which being found in Christ do set forth the truth of his Humanity but being considered in their separation that is as separated really one from the other they do set forth the truth of Christs death A reall separation of the blood from the body is here in the Sacrament represented and set forth in the locall distance of the two Elements the bread in one vessell by it selfe the wine in another by it selfe for which cause the Elements ought not to be mingled together The Elements are bread and wine Not a sopp because not the blood of Christ while it was running in the veins but when it was shed upon the ground is signified in the Sacrament so much is plain out of the words of our blessed Saviour touching the Cup This is my blood of the new Testament which is shed for many plain also it is out of the speciall end of the Institution of this Sacrament which saith our Church out of Saint Paul is for a continuall remembrance of the death of Christ c. But of this hereafter Now
a spirituall strengthning and refreshing of the soul to cure those spirituall diseases to which the soul is subject These diseases are spirituall weakness and weariness faintings and defectiveness Apostacie and declination That this is so not only the frequent admonitions and exhortations in sacred Scripture do pre-suppose but also is confirmed by reason and evidenced by too wofull experience Reason to confirm this may be drawn from the nature of grace it self which is no part of the soul nor any faculty in the soul but only a quality dwelling in the soul as light in the Ayr heat in the water or rather as sap in the branches for as they dry up and wither if either the union of them to the root be cut off or the passage of the sap be hindred and interrupted so is it here that is except there be a conscionable use and attendance upon the word and Sacraments we cannot expect that grace should live The seed of the New-birth is termed incorruptible by S. Peter because by using the means appointed it is preserved from decay Not so is it in the naturall birth no use of means no food nor physick can preserv the liveliness of that beyond an appointed time Nay even the preparation of a Remedy is the supposition of a malady As therefore the ordination of Baptism to incorporate us first into Christ doth prov that by nature we are wild Olives so the ordination of this Sacrament to continue this Union and from this Union continued to convey spirituall strength and refreshing doth sufficiently prov what would become of us after we are in the state of grace if God should leav man to himself Behold then the goodness of our God who knowing our malady hath provided a Remedy this Remedy is to partake of the holy Sacrament of Christs most blessed body and blood for which cause our duty is to frequent the same both to prevent but especially to repaire the decays of grace in the soul so then dost thou keep thy standing in grace hast thou as yet not failed nor faultred yet be not high-minded but fear the worst thou knowst not what tentations may encounter thee nor how much strength thou shalt need Go therefore to the Sacrament that thy soul may be strengthned thy strength increased prevent a mischief But now hast thou failed stumbled fallen oh then make haste to this blessed Ordinance that thou mayst be refreshed and recovered See then how much they are Enemies to their own souls who suffer themselvs to be hindred and kept away from this blessed Ordinance whether it be through covetousness or consciousness While men covet revenge or as they use to speak while they desire to right themselves by following the Law they lose the benefit of Receiving not that they must needs forbear but Sathan doth so disturb the passion in them while they prosecute the Law that they cannot settle their thoughts to so holy a work Consciousness also keeps many back from the Sacrament when sinn hath gotten into the soul and guilt hath crept into the conscience we dare not present our selvs before God but like our father Adam do hide our selvs and prov the greatest enemies to our own souls To shut up this point see how each Sacrament doth work as a convenient means to produce that end for which they were ordained Baptism is appointed to admit us into the Covenant of grace to give us our first title and interest in Christ and in it we have wrought in us Remission and Renovation a death unto sinn and a new birth unto Righteousness The Lords Supper doth strengthen and refresh our souls and therefore fitly appointed and designed to this end to be the Sacrament of our Confirmation By Baptism as we heard the soul was regenerate and made partaker of the seeds of grace These seeds being watered and as it were hatched up by the Ministry of the word are strengthned ripened and confirmed by the Sacrament of the Lords Supper and now is the faithfull soul confirmed in the state of grace and certain expectation of eternall Salvation For the close of all that hath been said touching the efficacy of the Sacraments peruse those few lines which our Church hath set down in the first part of that Homily which intreateth of the worthy receiving and reverend esteeming of the Sacrament of the body and blood of Christ. The words are these We need not to think that such exact knowledg is required of every man that he be able to discuss all high points of the doctrin thereof But this much we must be sure to hold that in the Supper of the Lord there is no vain ceremony no bare sign no untrue figure of a thing absent But as the Scripture saith the Table of the Lord the bread and cup of the Lord the memory of Christ the annuntiation of his death yea the Communion of the body and blood of the Lord in a marvelous incorporation which by the operation of the holy Ghost the very bond of our Conjunction with Christ is through faith wrought in the souls of the faithfull wherby not only their souls live to eternall life but they surely trust to winn their bodies a Resurrection to immortality The true understanding of this fruition and union which is betwixt the body and the head betwixt the true beleevers and Christ the Ancient Catholick Fathers both perceiving themselvs and commending to their people were not afraid to call this Supper some of them the salv of immortality and sovereign Preservative against death Others a Deificall Communion Others the sweet dainties of our Saviour the pledg of eternall health the defence of faith the hope of Resurrection Others the food of immortality the healthfull grace and the Conservatory to everlasting life All which sayings both of the holy Scriptures and godly men truly attributed to this celestiall banquet and feast if we often call to mind oh how would they inflame our hearts to desire the participation of these mysteries and oftentimes to covet after this bread continually to thirst for this food CHAP. X. Corollaries drawn from the Premisses FRom the observation of the particular and speciall ends of either Sacrament may the reason be givē why Baptism is administred and received but once the Lords Supper oftentimes The ground of which practice binding us to obedience under correction I speak it I take to be not any direct text of Scripture either commanding the one or prohibiting the other but the tradition of the ancient Church received and approved by the constitution of the present Church Neither is this therfore in the liberty of the Church to alter both because the Antiquity and Universality of it doth prov it to be Apostolicall and also because the originall of this custome may in a certain sence be said to be Divine This originall is the analogie and proportion which holdeth between the Sacraments of the old Testament and the
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 lâ—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 Sacrameâ—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. lâ—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 â—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 significatiâ—n q d baptizando adoptare in familiam Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—n the Act. of the Ap. Be lapâ—se◠〈◊〉 one 〈◊〉 in â—he name 〈◊〉 the Lord Iesus Chap. 3. Mat. 26. â—6 Mark 14.22 Luk. 22.19 Cor. 11.23 Articl 30. Chap. 4. See Doctor Iohn â—uâ—gess in â—is Rejoynder cap. 1.