A General View of Papistry, Book 2 · Controversy 11

A General View of Papistry · Book 2 · Controversy 11

p. 407HERE FOLLOW SVCH CONTROVERSIES, as concerne the Sacraments of the Church. OF the Sacraments then, wee must first intreate in generall, and afterward handle them in particular.

p. 408THE ELEVENTH GENERAL CONTROVERSIE, OF THE SACRAMENTS IN GENERAL.

THis Controuersie containeth diuers questions: first, of the nature and definition of a Sacrament. Secondly, of the efficacie and vertue of the Sacraments. Thirdly, of the number and order of the Sacraments, the difference and preeminence amongst them. They thus follow in their order.

THE FIRST QVESTION, OF THE NATVRE and definition of a Sacrament.

WE thus define a Sacrament, to be an outward sensible signe, representing an holy, inward, and spirituall grace, instituted of Christ, to be vsed in that manner he hath appoynted, to seale vntounto vsus the promises of God, and to assure vsus of the remission of sinnes, by the righteousnes of faith in Christ, Rom. 4.11.

Some things there be in this definition, that are agreed vponupon betweene vsus and our aduersaries: as that the Sacraments are outward signes of spirituall and holy graces, and that there must be a conueniencie and agreement betweene the signe and the thing signified: that not eueryevery thing may be represented by a Sacrament, but an holy and spirituall grace: that a Sacrament ought to be instituted by a diuine, not an humane authoritie, Bellar. de Sacram. in gener. lib. 1. cap. 9

The seuerall poynts then wherein we dissent from them, and which they mislike in this definition, are these: First, concerning the authoritie of insti…uting a Sacrament, which we affirme to be deriued onelyonly from Christ, and manifestly to be proued out of the scriptures. Secondly, of the forme and manner of celebrating the Sacraments. Thirdly, of the instrumental or ministerial cause, which is the Minister. Fourthly, of the vse and end of a Sacrament, whether it be a scale of the promises of God, and instituted for that end.

THE FIRST PART, OF THE EFFICIENT CAVSE, that is, the author or institutor of a Sacrament.

The Papists.

THey doe willingly grant, that neither the Apostles then had, nor the Church error 87 now hath authoritie to institute Sacraments: but that this power is onelyonly in Christ, and that the Apostles did but declare and deliuer that which they receiued of Christ: yet for the triall of this, they refuse to be iudged by the expresse word of God, but flie vntounto their traditions, which they call the word of God not written, Bellarm. lib. 1. de Sacram. cap. 14. & 23.

Argum. The sacrament of Baptisme, and of the Eucharist, were instituted p. 409without expresse warrant of scripture: for at that time the newe testament was not written, when Christ ordained those mysteries: Ergo, for the other Sacraments we need not the expresse cōmandement of scripture, Bellar. lib. 1. cap. 14.

Ans. First, the traditions of our Sauiour giuen vntounto the Apostles concerning those two Sacraments, were afterward written by the Apostles, and expressely set downe in scripture: & therefore we doubt not, but that they were of Christs institution. But your traditions being not committed to writing, concerning your other forged sacraments, are iustly suspected, seeing the Apostles should hauehave as well been charged with all the sacraments, if Christ had instituted thē, as with only two. Secondly, how then followeth it, the word of God was sometime vnwritten, therefore it is so still? or Christ, who was the author of the word written, might institute sacraments without expresse scripture: Ergo, the testimonie of scripture is not necessarie now?

The Protestants.

WE hold no sacraments to be of Christs institution, but those onelyonly which the scripture testifieth to hauehave been commanded by Christ, as Baptisme, Math. 28.19. the Lords Supper, Luk. 23.19. The other, which hauehave no testimonie of scripture, were not appoynted by Christ.

Argum. 1. S. Paul saith, That the scriptures are able to make the man of God absolute and perfect to eueryevery good worke, 1. Timoth. 3.17. But how can the Minister of God be perfectly furnished and prepared for the worke of the ministerie, if he hauehave not sufficient direction out of the scriptures concerning the sacraments of the Church? for how can he absolutely execute eueryevery part of his office, if he faile in the right vse of the sacraments? Ergo, seeing the scriptures are able to make him perfect, from thence he receiueth sufficient instruction for the sacraments.

Argum. 2. Augustine saith: Christus sacramentis numero paucissimis, obseruatione facilimis, &c. Christ hath ioyned his people together by the sacramēts, few in number, easie in obseruation: such are Baptisme, and the partaking of his bodie and blood: then it followeth: Et si quid aliud in scripturis canonicis commendatur: And if any other sacrament be commanded in the canonicall scripture, Epistol. 118. Ergo, we must attend vponupon the scripture and written word of God, if we will be instructed aright concerning the Sacraments.

THE SECOND PART, OF THE FORME OF A Sacrament, and the manner of consecration.

The Papists.

THe Sacrament is not consecrated (say they) by al the words of the institution, error 88 but by a certain forme of speech to be vsed ouer the elemēts: as these words to be said ouer the bread, This is my body: & the like ouer the wine, This cup is p. 410the new testament, &c. And in Baptisme these: In the name of the Father, the Sonne, and the holy Ghost. These are the formes of the Sacrament, and very words of consecration, though spoken in a strange tongue, without further inuocation of the name of God, or giuing of thankes, or without a Sermon, which we require (as they say) as necessarie to the essence of a sacrament, Rhemist. 1. Corinth. 11 sect. 11.15. Bellarm. lib. 1. de Sacrament. cap. 19.

Argum. S. Paul sayth, The cup of blessing which we blesse, 1. Corinth. 10.16. The Apostle referreth the benediction or blessing to the cup or Chalice, which is nothing els but the consecration thereof, Rhemist. ibid.

Ans. First, wee denie not, but that to blesse here doth signifie to sanctifie or consecrate: but that is not done by a magicall murmuration of words ouer the Sacrament, but by the whole action according to Christs institution, in distributing, receiuing, giuing of thankes. Secondly▪ as for the words which Christ vttered in the institution, we rehearse them not, as a magicall charme to be sayd ouer the bread and wine to conuert their substance: but to declare what they are made to vsus by force of Christs institution, namely, his bodie and blood.

The Protestants.

WE doe not hold, that it is an essentiall part of the Sacrament, alwayes to hauehave a sermon before it, as they vnderstand a sermon; which notwithstanding were most conuenient, and alwaies to bee wished: but this wee affirme, that the Sacrament cannot be rightly ministred, vnlesse there be a declaration, and shewing forth of the Lords death, not only in the visible action of breaking & distributing the elements: but also in setting forth the end of the Lords death out of the word of God, with an exhortation to thankfulnes, which is alwaies obserued amongst vsus in the dayly celebration and receiuing of the Sacrament. Concerning the words of the institution, we also grant, that they are necessarily to be vsed in the celebration of the Sacrament: but not as the Papists vse them: For first, they make them not all of one value, but out of the whole institution, picke out certaine consecratorie words, as they call them: as, This is my bodie, This is the cup: whereas the other words, Take ye, eate ye, drinke ye, doe this in remembrance: doe as well belong to the institution, as the other. Secondly, they say, that the words of institution doe not serue any thing at all for the instruction of the people, to shew them the right vse of the Sacrament, but onelyonly for benediction and consecration of the elements, Bellarm. cap. 19. Thirdly, they doe hold, that only by the pronouncing of those words, the elements are consecrated: whereas by the whole action, and cerebration of the Sacrament, the giuing, receiuing, inuocation, thankesgiuing, according to Christs institution, the consecration is performed vponupon the elements, Fulk. 1. Corinth. 10. sect. 4.

Arg. 1. That the words of institution rehearsed, do helpe as well to admonish & stirre vp the people to a thankful remēbrance of the death of Christ, as to consecrate & blesse the elemēts, it is manifest: whereas Christ saith, as the words are vsually rehearsed, Doe this in remembrance of me: and S. Paul saith, That by p. 411receiuing the sacrament, we doe shew forth the Lords death, 1. Corinth. 11.26. Ergo the people are by the words pronounced, instructed and admonished, and taught the right vse of the sacrament.

Argum. 2. that the words of institution doe helpe toward the benediction or consecration of the Elements, we deny not, but not by them alone, but praier also and thankesgiuing, and the whole action beside of receiuing. To the consecration or sanctifiyng of any creature, two things are required: the word of God, and praier, 1. Timoth. 4.5. Neither the word sanctifieth without praier, nor praier without the word. Ergo to the sanctifiyng & cōsecrating of the sacrament, the bare rehearsall of the institution sufficeth not, without inuocation and praier.

Augustine saith, Accedat verbum ad elementum, et fiet Sacramentum. Let the word be ioyned to the element, and it is become a Sacrament. And in an other place, he sheweth what word he meaneth: Faciente verbo, non quia dicitur, sed quia creditur, hoc est verbum fidei, quod praedicamus. The word effecteth this, not because it is spoken or vttered, but because it is beleeued: this is the word of faith, saith the Apostle, which we preach: thus farre Augustine tract in Johan. 80. Wherefore it is not the muttering of a few words in a strange toung, after the manner of enchaunters, that by any secret force giuen vntounto them hath power to consecrate: but the vnderstanding, hearing, and beleeuing the institution of Christ, with calling vponupon the name of God, and thankesgiuing before him.

AN APPENDIX OF THIS PART, WHETHER THE forme of wordes in the institution of the Sacraments may not be by some addition, or other alteration changed.

The Papists.

THe words of institution may be changed two manner of wayes: either substantially, error 89 when the sence is also altered with the words; or accidētally, whē the elements or syllables are onelyonly changed, but the sence remaineth the same. If there be a change in the substance of the words, the sacrament is imperfect: if the alteration be of the forme onelyonly of words, and not of the sence, the sacramēt is not destroyed: but he sinneth that doth so alter them. Wherefore it is not lawfull any way at all to alter or change the forme of words. Bellarmine cap. 21. li. 1.

Argum. It is not lawfull to adde or take, to or from the words of scripture, much lesse to change the words appointed to be vsed in the Sacrament. Bellarm. ibid.

Ans. To adde or detract to or from the word of God, with a purpose and intent, to wrest it to a contrary meaning, and destroy the true sence thereof, cannot be done without great impiety: and such is the manner of all heretikes: But to alleadge Scripture, in keeping still the full sence, though we misse of the p. 412wordes, is not to be counted so heinous a sinne: we see the holy Apostles in citing textes of Scripture, doe not alwaies binde themselues to the very wordes, as Act. 7.43. Heb. 10.5. The Apostle saith, A body thou hast giuen me: In the Psalme we read, Mine eares hast thou opened: diuerse wordes, yet the same sense.

Augustine saith very well, they that vnderstand the Scripture, though they keepe not alwaies the wordes, are better then they that read and vnderstand not:De doctri. Christian. lib. 4. cap. 5. Sed vtrisque ille melior, qui et cum volet, ea… dicit, et sicut oportet, intelligit: But he is better then both, that both remembreth the wordes, and keepeth the sense too: yet he also deserueth praise, that beareth the sense in minde, though he cannot the words.

The Protestants.

NO substantiall change (we confesse) is to be admitted in the forme of Institution, which may alter the sense: neither is any particular man by himselfe to make any accidentall change, and bring in a new forme of wordes, but the publike and vniforme order of the church must be kept, yea, and the church likewise is bound both to reteyne the true sense, and, as neere as may be, the very words, but where occasion serueth, to make some small accidentall change: of the words, the sence being nothing diminished, it is not condemned as an vnlawfull and sinfull act.

Argum. 1. The Euangelists report not all the same forme of words, which should be vttered by our Sauiour, neither yet S. Paul fully accordeth with them, in the precise and strict forme of institution: as by comparing of them together, it may be seene,

If it had beene a sinne, to hauehave missed in some termes and sillables, no doubt the spirite of God would not hauehave suffered these holy writers to hauehave made the least scape. Is it to be thought a sinne in the Church, which in stead of Take ye, eate ye, in the plurall number, hath appointed the Sacrament to be ministred particularly in the singular number, to eueryevery of the cōmunicants, saying. Take thou, eat thou, drinke thou? Wherfore all accidentall change of words carieth not with it a guilt of sinne.Cont. Donat. de baptis. li. 6. ca. 25

Augustine indeede saith, Certa sunt verba euangelica, &c. The words of p. 413the gospell are certaine, whereby Baptisme is consecrated.Tractat. in Iohan. 80. But yet he saith else where, In ipso verbo aliud est sonus transiens, aliud virtus manēs: In the word spoken the sound which passeth, is one thing, the vertue or sense of the words which abideth, is an other: It is then the sence of the words, not the sound or sillables, that is certaine and permanent.

THE THIRD PART, OF THE INSTRVMENTALL cause of the Sacraments, that is, the lawfull Minister.

SOme things are yeelded vntounto of both sides: First, that no man ought to take vponupon him to administer the Sacraments, vnlesse he be thereunto lawfully called and ordeined by the Church, sauing that they make exception of Baptisme, which in case of necessity, as they teach, may be giuen by the hands of lay men or women: but of this matter we shall hauehave fitter occasion afterward to consider. Secondly it is agreed, that the efficacy or vertue of the Sacrament, dependeth not of the faith or honesty of the Minister: but a faithfull man may receiue the sacrament worthily, euen at the hands of an vnworthy Minister.

The Papists.

THe point of difference betweene vsus, is this: They do teach that the efficacie, error 90 perfection, and being of the Sacrament, doth necessarily depend of the intention of the Minister, so that they holde it to be no sacrament, if the Minister hauehave not, Intentionem faciendi, quod facit ecclesia, A full purpose and intent in ministring the Sacrament, to doe that which the Church doth, that is, to consecrate the elements, and to make a Sacrament, Trident. concil. sess. 7. canon 11. Bellarm. cap. 27. So that by this rule, if the Ministers intention be not wholy vpō the busines he hath in hand, it shall be no Sacrament.

Argum. If the Ministers intention were not necessary to make a sacrament, when it chaunceth that the gospell is read at the table by a Minister, there being both bread and wine set before them, and he in reading saith, This is my body, and This is my blood, straightwaies all that bread & wine should be consecrate, and become a sacrament, but because his intention is wanting, it is none▪ Bellarm. ibid.

Ans. 1. But what if the Minister should hauehave a fantastical conceite and intent, as he readeth, to consecrate all the bread & wine vponupon the table, then it should seeme by your rule, that it must needs be a sacrament, which were euen as absurd a thing as the other? 2. There are other lets & impediments, from hauing a sacrament at the table, thē the intention of the minister being wanting or kept back: for the elements are not consecrated, nor the Sacrament made by the bare pronouncing of the words: but the whole institutiō ought to be obserued: there must be eating, drinking, taking, and doing al in the remēbrāce of the death of Christ: there must be distributing, receiuing, inuocatiō, thākesgiuing: the whole action in the sacramēt, is the cōsecration therof: these things thē being wāting, p. 414there can be no Sacrament.

The Protestants.

IF the Sacrament be administred aright according to the institution of Christ, whatsoeuer the Minister be, howsoeuer affected, be he neuer so prophane in his hart, without any godly purpose or intention: yet to the worthie receiuer it ceaseth not to be a Sacrament, Caluin. in antidot. concil. Tridentin. sess. 7. canon 11.

Argum. 1. The word of God, with what intention soeuer it be preached, yet may hauehave his effect, and worke faith in the hearer. So Christ be preached (saith S. Paul) whether vnderunder pretence, or sincerely, I therein ioy, Philip. 1.18. Ergo the Sacraments also may hauehave their efficacie, without the intent of the Minister. argum. Lutheri.

Argu. 2. If the effect of the Sacrament consisteth vponupon the intention of the Minister, then should eueryevery man be vncertaine whether any thing be wrought in him, or he hauehave receiued any benefit by the Sacrament, because he knoweth not the intent of another mans hart, and so should he be depriued of the spirituall comfort, which he might reape by the Sacrament, Caluin.

Tractat▪ 5. in Iohan.Augustine saith: Sacramentum Baptismi tam sacrum est, vt nec homicida vel ebrioso ministrante polluatur: The Sacrament of Baptisme is so holy, that it cannot, either by a murtherer or drunken person ministring it, be defiled. And I pray you, is it not like to be a good intention, that should enter into the harts of such lewd and wicked men? Therfore without any good intention, euen by the hands of such, may the Sacraments be giuen.

THE FOVRTH PART, WHETHER THE Sacraments be seales of the promises of God.

The Papistes.

error 91 THey vtterly deny, that the Sacraments be pledges and seales vntounto vsus of the promises of God, or that therby our faith is nourished and confirmed, and we assured of free remission of sinnes by the death of Christ: neither that the sacraments were ordeyned for any such end. Bellarm. lib. 1. de sacram. cap. 14.

Argum. 1. If the sacraments confirme vntounto vsus the promises of God in his word, then must they of necessitie be more euident, and better known vntounto vsus, then is the word of God: for that which is lesse knowen, and not so notorious, cannot perswade vsus of that, which we hauehave better knowledge of. But such are the Sacraments, which are not so euident, being called mysteries of religion, as are the words of God: Ergo Bellarm. ibid.

Ans. 1. It is strange to see, that you should now contend for the euidence, and plainenes of Scripture, which you hauehave locked vp from the people, with p. 415no other pretence, then because they are hard and obscure, and dangerous ro be read of the simple. Secondly, you doe not well in comparing the word and the sacraments together: for they cannot be diuorsed or separated: for the word giueth life to the sacraments, the sacraments againe giuegive liuely testimony and witnes to the truth of the word. But let this be the question, not whether the writing by it selfe, and the seale by it selfe are of greatest force: but whether an instrument with a seale be not of greater euidence and strength, then without it: So the word of God, which doth but beate vponupon the sence of hearing, must of necessitie, not in it self, but in respect of vsus, worke more effectually, being sealed by the sacraments, where we receiue instruction by two other sences of ours, the sight, and the taste.

The Protestants.

THat the Sacraments are ordeined of God, to be pledges and seales of his promises made vntounto vsus in Christ, that as verily as the externall elements are applied to the outward man, so our soules spiritually are refreshed with an assured hope of the remission of our sinnes in Christ, and so the sacraments to be seales onelyonly of the righteousnes of faith, and not giuers or workers of grace in vsus: it is euident out of the Scripture.

Argum. 1. Abraham receiued the signe of circumcision, as the seale of the righteousnes of faith, Rom. 4.1. Circumcision then was to Abraham a seale of the righteousnes of faith, that is, that he was iustified by faith. Ergo so are all other sacraments.

Rhemist. Indeede circumcision was a seale to Abraham, for he was iust before, and receiued this sacrament, as a seale thereof afterward. But it foloweth not, that it was so in all: for in Isaac his sonne, and so consequently in the rest, the Sacrament went before and iustice followed. annot. Rom. 4. sect. 8.

Ans. 1. The Apostle setteth forth the example of Abraham, to shew how all men are iustified before God, and what is the vse of the sacraments in all men: and therefore it is no extraordinary or exempt case, but the common case of all the faithfull, that righteousnes (saith the Apostle) might be imputed to them also, Rom. 4.11. Secondly, although Isaac with many other, were first circumcised, and after iustified: yet this is perpetuall, they were no more iustified by circumcision, then Abraham, who was iustified before he was circumcised, but by faith onelyonly: and therefore the Sacraments are seales of the iustice of faith, whether the iustice of faith goe before, or follow after.

Argum. 2. Augustine saith, In Isaac, qui octauo die circumcisus fuit, praecessit signaculū iustitiae fidei, et quoniam patris fidem imitatus est, De Baptis. cont. Donatist. lib. 4. cap. 24.secuta est in crescente ipsa iustitia, cuius signaculum in infante praecesserat. In Isaac, who was circumcised the eight day, the seale of the righteousnes of faith went before: and because he did follow his fathers faith, as he grew, iustice it selfe followed, the seale whereof went before in his infancy. Ergo circumcision was a seale as well p. 416to Isaac as to Abraham, and so consequently to all.

THE SECOND QVESTION, OF THE efficacie and vertue of the Sacraments.

THis question also hath diuerse partes: First, whether the Sacraments do giuegive or conferre grace by the worke wrought. Secondly, of the difference of the Sacraments of the olde and new testament. Thirdly, whether the Sacraments of the new law doe imprint a signe or character in the soule, that can neuer be put out. Fourthly, of the necessity of the Sacraments.

THE FIRST PART, WHETHER THE SACRAMENTS of them selues doe giuegive or conferre grace.

The Papistes.

error 92 THe Sacraments giuegive grace ex opere operato, by the worke wrought, that is, by force and vertue of the worke and word done and said in the sacrament, Rhemist. Act. 22. sect. 1. So that not faith onelyonly iustifieth, but the Sacraments also, and other workes of religion. Rhemist. Rom. 6. sect. 5. The Sacraments then are immediate instruments and efficient causes of our iustification, not mediately, as they nourish and encrease our faith, but properly and in themselues: Faith in the receiuer giueth no efficacie to the Sacrament, but onelyonly taketh away the lets and impediments which might hinder the efficacie of the Sacrament: as the drynes of the wood maketh it to burne the better, yet is it no efficient cause of the burning, which is the fire onelyonly, but onelyonly a helpe. Thus they compare the Sacrament working of it selfe, to fire that burneth, and faith is as the drying of the wood, but a disposing and preparing of the hart. Bellarm. lib. 2. de sacram. cap. 1.

Argum. 1. Be baptized and wash away thy sinnes, Act. 22. ver. 16. The Sacrament of Baptisme doth of it selfe wash away sinnes, Rhemist. And we see in S. Iames, that remission of sinnes is annexed to the vnction with oyle, Rhemist. 1. Timoth. 4.14. Ergo, the Sacraments giuegive and conferre grace.

Ans. 1. To the first we answer, that the text ioyneth with the Sacrament, the inuocation of the name of God, to the which saluation is promised, Rom. 10.13. to wash away sinnes: wherefore that place maketh nothing for your purpose. Secondly, in the other place health of body is promised by the gift of miracles▪ but remission of sinnes is said to be obtained by the praier of the Elders. The praier of faith shall saue the sick, Iam. 5.15.

Argum. 2. S. Paul. saith, He hath cleansed his Church, by the lauer of water in the word, Ephes. 5.26. Ergo baptisme is an instrumental cause of our iustification. Bellarm.

Ans. 1. It is not vnusuall in the Scripture to call the signe or Sacrament by the thing signified: as, Exod. 12.11. the Paschall Lambe is called the p. 417Passeouer, whereas it was but a signe and memoriall thereof. So Baptisme is called, The lauer of regeneration, Tit. 3.5. because it is a sure signe of our regeneration by the holy Ghost. Secondly, the Apostle in this place expoundeth himselfe: for he saith, that We are washed by water in the word: that is, the outward element doth send and referre vsus to the word and promise of God, whereof it is a seale.

The Protestants.

THe sacraments hauehave no power to giuegive or conferre grace to the receiuer: neither are they immediate instruments of our iustification: instrumentall meanes they are to encrease and confirme our faith in the promises of God: of themselues they hauehave no operation, but as the spirit of God worketh by them, our internall senses being moued and quickened by those externall obiects. Neither doe we say, that the sacraments are bare and naked signes of spirituall graces: but they doe verily exhibite and represent Christ to as many, as by faith are able and meete to apprehend him. So to conclude: looke how the word of God worketh being preached, so doe the sacraments: but the word doth no otherwise iustifie vsus, but by working faith at the hearing thereof: So sacraments doe serue for the encrease of our faith: faith is not a seruant and handmaide to the sacraments, (as the Iesuite declared by the homely similitude of the fire and drie wood) but faith is the more principall, and the sacraments hauehave no other vse or end, then as they are helpes for the strengthening of our faith. Grace of themselues they can giuegive or conferre none.

Argum. 1. Rom. 1.17. The iust shall liue by faith: Ergo, he liueth not, that is, he is not iustified by any worke wrought, as by the sacraments, but onelyonly by faith: faith therefore giueth life and efficacie to the sacramentes, it is not contained absolutely in themselues. Againe, Saint Paul saith, That faith was imputed to Abraham for righteousnes, before he was circumcised, Rom. 4.10. Ergo, he was not iustified by circumcision: no more are we by the sacraments: but both he and we are iustified onelyonly by faith.

Argum. 2. Saint Peter sayth, Baptisme saueth vsus, not the putting away of the filth of the flesh, but in that a good conscience maketh request vntounto God, by the resurrection of Christ, 1. Pet. 3.21. Ergo, it is faith in the resurrection of Christ, which worketh in vsus peace of conscience, and not the outward washing, that saueth or iustifieth, Kemnitij argum.

Augustine thus writeth: Aliud est aqua sacramenti, aliud aqua, Tractat. in Epist. Iohā. 6.quae significat spiritum dei: ista visibilis est, & abluit corpus, & significat, quid fit in anima, per illum spiritum anima mundatur & saginatur. The water of the Sacrament is one thing, the water which signifieth the spirit is another: the one is visible, and washeth the flesh, and signifieth what is done in the soule: but by the spirit the soule is cleansed. The Sacrament of Baptisme then, by this fathers sentence, and so all other sacraments, doe not giuegive grace, but signifie onelyonly and represent grace.

p. 418THE SECOND PART, OF THE difference of the olde and new Sacraments.

error 93 THe sacrifices and ceremonies of the olde law were so farre from giuing spirit, grace, remission, iustification, and thereupon the entrance into the ioyes of heauen, that they were but meere shadowes, obscurely representing the graces of the new testament: whereas the sacraments instituted by Christ, contain and giuegive grace, and iustification. Rhemist. Heb. 10. sect. 3.

Argum. 1. They were but shadowes of good things, not the image of the things themselues, Heb. 10.1. They were but shadowes and representations of the sacraments of the new Testament. Ergo they had not the same efficacie or power. Rhemist. ibid.

Ans. 1. Their sacraments were onelyonly shadowes of Christs sacrifice, not of our sacraments, though these come in the place of the other, and are answerable and correspondent vntounto them. Secondly, neither doe the sacraments of the new Testament giuegive grace or iustification, but are onelyonly liuely testimonies of grace and reconciliation wrought by the death of Christ. Thirdly, their sacraments were as effectuall to assure the Fathers of grace & remission of sinnes by Christ, as our sacraments are to vsus. Fulk ibid.

The Protestants.

WE doe holde and constantly affirme and teach, that the Fathers in the law receiued no lesse the truth and substance of Christ by faith in their sacraments, then we doe in ours: although in respect of more cleere and lightsome signification, our Sacraments doe farre exceede theirs, and so also may more liuely stirre vp our faith: yet the substance and effect both of their sacraments and ours, was all one and the very same.

Argum. 1. S. Paul speaketh plainely, that the Israelites did all eate the same spirituall meat, and all drinke of the same spirituall rocke, and the rocke was Christ, 1. Corin. 10.3.4. Therefore Christ was exhibited as well to them in their sacraments, as he is in ours.

Bellarm. answereth, They did all eate the same spirituall meate amongst themselues, not the same together with vsus. So also say the Rhemists, that they amongst themselues did all feede of one bread, and drinke of the same rocke. The Apostle saith not, that they and we doe eate and drinke of the selfesame meate and drink. Rhemist. in hunc l…cum.

Ans. 1. Yes the Apostle saith so in effect, that there is one and the p. 419selfe same spirituall meate and drinke to vsus all, both to them and vsus: for what doe we eate and drink but Christ? and so doe they: The rock, sayth the Apostle, was Christ. Secondly, Augustine sayth so expreslie, that they did eate the same spirituall meate, and drinke the same spirituall cuppe, that wee doe: Quicunque in Manna Christum intellexerunt, eundem, quem nos cibum spiritualē manducauerunt: de vtilitat. poenitent. cap. 2. They which in the eating of Manna did vnderstand Christ, did eate the same spirituall meate that we doe. Ergo, Christ was as well present by fayth to them in their sacraments, as hee is to vsus in ours.

THE THIRD PART, OF THE Character or badge, which (as they say) is imprinted in the soule by the sacraments.

The Papists.

FIrst, there is a certayne seale, and spirituall marke or badge, imprinted by the sacraments, in the soules of the receiuers, which can neuer bee blotted error 94 out, neither by sinne, apostasie, or heresie: 2. but it perpetually remayneth for the cognisance of their christendome, and distinction from others, that were neuer of Christs folde, by which also they are consecrated and deputed to God. Thirdly, this indeleble Character, is giuen by three sacraments onelyonly, Baptisme, Confirmation, Orders; which is the cause they are not reiterable, nor euer to be receiued but once. Rhemist. annotat. 2. Cor. 1. sect. 7. Trident. Concil. sess. 7. can. 9. Bellarm. lib. 2. de sacram. cap. 19.

Argum. 2. Corinth. 1.22. He hath sealed vsus, and giuen the earnest of the spirite into our hearts. Likewise, Ephes. 4.30. Grieue not the spirite of God, by whom ye are sealed agaynst the day of redemption. This sealing is nothing els, as they say, but an imprinting in the soule of this indeleble marke or Character.

Answ. First, the Apostle speaketh manifestly of the spirituall and inward seale of the spirite of God, wherof Baptisme is an outward seale in our bodies. Secondly, it is an absurde thing to hold, that he that hath vtterly and maliciously renounced Christianitie, and blasphemed Christ himselfe, should still retayne this Character of Baptisme, as a cognisance of his christendome. Thirdly, Baptisme is not reiterable, that is, to be iterated or repeated, not because it leaueth an indeleble character in the mind of the baptized; which is but a meere deuise and fansie: but because, as it sufficeth once to be borne in the flesh, so once to be borne agayne, and to be regenerate by the spirit (of the which regeneration, Baptisme is a seale and pledge) it is sufficient. As for confirmation, and orders, we acknowledge them to be no sacraments: and therefore to hauehave no such indeleble character.

p. 420The Protestants.

THat by Baptisme and some other sacraments, there is imprinted in the soule a marke or character, which can neuer be blotted out, no not by Apostasie: and that this is the cause why Baptisme cannot be iterated, we holde it to bee a meere deuice, and inuention of men.

Argum. 1. Where the end and fruites of Baptisme are vtterly extinguished, there can not remayne any character or badge, or signe of Baptisme: The fruits of Baptisme are repentance, and regeneration by the spirite: But it is possible for these, in some that are baptized, to be vtterly lost, as in them that fall away by Apostasie, they cannot bee renewed by repentance, Hebr. 6.6. therefore in such, there is not to bee found any character, badge or signe of Baptisme, which they hauehave vtterly renounced: onelyonly the memoriall thereof is kept before God, they being so much worse, then they that were neuer baptized, because they hauehave wilfully reiected their profession.

Argum. 2. The cause why Baptisme is but once to bee giuen, is not, as they alleadge, because it leaueth such a sure mark behind, so deeply dyed in the soule, that it cannot be blotted out. There are other causes that come nearer the truth: 1. As God is but one, who maketh a couenant with vsus in Baptisme, and the fayth but one, into the which we are entred by that sacrament: so Baptisme is one and the same, Ephes. 4.5. 2. The institution of God is another cause, who hath appoynted the other sacrament often to be receiued, 1. Corinth. 11.25. but for the iteration of Baptisme, we hauehave no such commandement. 3. Baptisme commeth in the place of Circumcision: as that was but once administred, so likewise it must be in the other. 4. In Baptisme God maketh a perpetual couenant with vsus, which he alwayes remēbreth, & therfore neede not to be put in minde, by the often vsing of that sacrament. These and the like reasons may be alleaged, why Baptisme is not often to be required: and not that, which by them without any ground is pretended.

Augustine is flat agaynst them, for the iteration of confirmation: Manus impositio non sicut baptismus repeti non potest. Quid enim est aliud, nisi oratio super hominem? The imposition of hands is not as Baptisme, neuer to be iterated agayne: for what is it else, but prayer ouer a man? De baptism. contr. Donat. lib. 3. cap. 16. Confirmation in his opinion may be iterated, and therefore imprinteth no such character.

THE FOVRTH PART, OF THE necessitie of the sacraments.

THey willingly graunt, that no sacraments are absolutely necessary in their nature, but in respect of the institution and commmandement of God, for he is as able to work without sacraments, as with them. In this poynt, wee are agreed: the poynts of difference are these.

p. 421The Papists.

1 THese 3. sacraments are absolutely and simply necessary, as they are instituted error 95 of God: Baptisme vntounto all: Penance to those that fall after Baptisme: Orders simply necessary to the whole Church. And thus they vnderstand necessary, that without the which a man cannot bee saued: without the rest of the sacraments men may be saued, so there bee no negligence or contempt, Bellarm. lib. 1. de sacram. cap. 22.

The Protestants.

THough the sacraments being appoynted for our comfort, are necessary and profitable as holesome meanes to be vsed for the increase of our fayth, and much to be desired and sought for: yet God hath not layd such a necessitie vponupon any of them, as that the want of them should cause hazard of saluation. The thiefe vponupon the Crosse was saued both without Baptisme and Penance: I pray you what penance did Peter after his thrise deniall of Christ, but that he wept bitterly, and earnestly repented him of his fall? Such repentance we holde to be necessary, but a sacrament of penance we acknowledge none. So the ordaining of ministers to preach, is the ordinarie meanes to beget men vntounto the fayth: yet many hauehave beene called without such preaching: as Paul was conuerted by the voyce of Christ from heauen, Nabuchadnezzar was called by the great myracle of the preseruation of the three children in the fierie ouen.

So Augustine sayth, Vndique vocat nos Deus ad poenitentiam, vocat per lectorem, vocat per tractatorem, vocat per intimam cogitationem▪ vocat per flagellum correptionis, vocat per misericordiam consolationis: God calleth vsus eueryevery way to repentance; he calleth, by the reader, by the preacher, by the inward thought, by the scourge of correction, by the mercy of consolation: in Psal. 102. God therefore may call and instruct vsus by more wayes then one, he is not tied to any.

The Papists.

2 THe sacraments of the new law are necessary to saluation, that is, it is impossible to obtayne the grace of iustification, by fayth alone, without the celebrating of the sacraments, sine sacramentis, aut eorum voto, or at least, hauing a will, purpose, and desire to celebrate and vse them, Concil. Trident. sess. 7. can. 4.

The Protestants.

A Necessitie of the sacraments we grant, as also of other profitable meanes, as of preaching the word, of prayer, and the like: but no simple or absolute necessitie, as wee hauehave sayde: neyther are the sacraments necessarie at all, being ordayned for no such vse, to bee meanes to apply the grace p. 422of iustification vntounto vsus: but our iustification is onelyonly applyed and apprehended by fayth, as Saynt Paul concludeth, Rom. 3.28. that a man is iustified by fayth onelyonly, without workes of the law: yea, all workes whatsoeuer are excluded, as destroying grace, Rom. 11. ver. 6. The sacraments are profitable instruments, to stirre vp the gift of fayth and other graces in vsus, but not by their proper work to iustifie vsus.

De tempor. serm. 53.Augustine sayth: Primò fides catholica Christiano necessaria est, per ipsam renascimur in baptismate, & salutem aeternam impetramus: First of al, the catholike fayth is necessarie for a Christian, by the which in Baptisme wee are borne agayne, and obtayne eternall saluation. He sayth not that Baptisme, but that fayth is necessarie, and that it is fayth which giueth life to the sacrament: it worketh not by it owne proper act.

THE THIRD QVESTION OF THE number and order of the sacraments.

THE FIRST PART, OF the number.

The Papists.

THeir generall sentence and opinion is this, that there are seuen sacraments, error 96 neither more or lesse: Baptisme, the Eucharist, Confirmation, Penance, Matrimonie, Orders, extreame Vnction. If any man say that any of these are not truely and properly sacraments, or that they are not all of Christs institution, let him be anathema, or accursed, Concil. Trid. sess. 7. can. 1.

Argum. The number of seuen is mysticall, prophetical, perfect: the Prophet commaunded Naaman to wash himselfe seuen times, 2. King. 4. The Altar must be cleansed seuen daies, Exod. 29.37. Iob offered seuen bullocks & seuen rammes for his friends, Iob 42. So in the Apocalyps. 7. Churches, 7. Angels, 7. starres, 7. Candlesticks, 7. thunders, and the like: And why not also seuen sacraments? Bellarm. lib. 2. cap. 26. Rhemist. annot. Apocal. 1. sect. 3.

Answ. First, the number of seuen is sometime applyed, to describe mysteries of wickednesse, as well as of godlinesse: As the beast with seuen heades, Apoc. 17.8. is called a mysterie, or as your vulgar Latine hath it, a sacrament. And with greater reason may we conclude, that this beast with seuen heads, is Antichrist, with his seuen Popish sacraments: then you out of Naamans seuen times washing, can picke out seuen sacraments. But if you will needs make a mysterie of seuen: it may as well be a mysterie of iniquitie as of godlines, euen the mysterie of the beast with seuen heads, as wee hauehave sayd. Secondly, what though the number of seuen, and of some other numbers, be sometime mysticall and significatiue, when it pleaseth the Lorde in his word so to applie and appoynt them? doth it therefore follow, that men vponupon their owne heads, may superstitiously apply numbers to sacraments, prayers, p. 423fastings, times, as though there were any religion in numbers, or that the Lord had the rather respect vntounto such things because of the number?

The Protestants.

THis worde or name, Sacrament, may be taken two wayes: first, generally for any mysticall signe or symbole, which may represent an holy thing: and so we will graunt, that there may bee not onelyonly seuen Sacraments, but seuen and seuen: which are more properly symboles and signes, then sacraments: As the couering of the head in the woman is a symbole of subiection, 1. Cor. 11.10. the Sabboth day a symbole or sacrament of the heauenly rest, Heb. 4. In this sense Augustine calleth the mysterie of the Trinitie a sacrament: yea hee sayth, the sacrament of fire, because therein in some sorte, by the vndeuided and inseparable properties thereof, the heate, light,De symbol. lib. 3. cap. 9. and shyning brightnesse, the Trinitie, sayth he, is shadowed foorth. Wherefore eueryevery signe or symbole of a holy thing, that hath a spiritual signification, either found in scripture, or deuised by men, is not by and by a sacrament.

Secondly, if we will take a sacrament in the strict and proper sense, there are especially three things required thereunto: First, that they doe not onelyonly signifie, but exhibite and represent vntounto vsus after a liuely manner, the spirituall things which are signified. Secondly, they must hauehave the institution & perpetuall commandement of Christ. Thirdly, the sacraments of the new law must succeede in the place of the olde. Hereupon we will inferre, that there are but two sacraments in the new Testament, Baptisme, and the Lords Supper.

Argum. 1. These two alone are not onelyonly signes of heauenly things, but seales and pledges vntounto vsus thereof, whereby our fayth is strengthened, and our hope confirmed in the promises of God: as the remission of sinnes is represented in Baptisme, Act. 2.38. the death of Christ shewed foorth in the Eucharist, 1. Corinth. 11.26. The like commendation is not giuen of any other of their sacraments.

Argum. 2. Christ onelyonly commaunded these two sacraments to bee vsed for euer in his Church: to such spirituall purposes, as Baptisme is instituted and commaunded, Math. 28.19. the Lords Supper likewise, Math. 26. Many other ceremonies Christ vsed himselfe, as lifting vp of hands, the tempering of clay and spittle, his Apostles imposition of hands, and anoynting with oyle: But he hath not layd his commaundement vponupon these ceremonies, enioyning vsus perpetually to keepe them▪ as he hath charged vsus with the other two.

Argum. 3. The sacraments of the newe Testament succeede in the roume of them of the olde: Baptisme standeth in stead of Circumcision, the Lordes Supper is come in place of the Paschal Lambe. But they cannot shew what old sacraments, those fiue other newly inuented, confirmation, orders, penance, matrimony, extreame vnction, doe succeede and supplie: Ergo, they are none. And beside, if all these should be sacraments, and so seuen in all: p. 424we should hauehave more in number then the Iewes had, which is not to bee admitted: for they had but two ordinary sacraments, Circumcision and the Paschall Lambe: two extraordinarie, as their baptisme in the red sea and the clowde, and their eating of the Manna, and drinking of the rocke, 1. Corin. 10.2.3. So they should hauehave but foure sacraments, for your seuen. Other legall rites, ceremonies, and sacrifices they had, and many typical shadowes and significations, but no more sacraments then we hauehave heard.

Augustine yeeldeth to hauehave no more sacraments then onelyonly two: As Eua was made out of Adams side as hee was asleepe: Sic ex latere domini dormientis in cruce manauerunt sacramenta, ex quibus formaretur ecclesia: So out of the Lordes side sleeping vponupon the crosse, the sacraments of the Church issued: that is, water and blood: by the which he vnderstandeth the two sacraments.

THE SECOND PART, OF THE order and degree of the sacraments among them selues.

The Papists.

error 97 IF any man shall say, that these seuen sacraments are of equall dignitie, and not one in some respect to be preferred before the other, let him be accursed, Concil. Trident. sess. 7. can. 3. In diuers respects one sacrament may excell another, as Baptisme excelleth the rest, because of remission of sinnes thereby effected, or, as we say, represented. Orders excell, in respect of the minister, because they are onelyonly, say they, conferred by a Bishop. Matrimony excelleth, in respect of the signification, the coniunction of Christ and his Church. But simply the Eucharist exceedeth all, because of the substance of the sacrament, the reall and bodily presence of Christ. Bellarm. lib. 2. cap. 28.

Answer. First, that Baptisme and the Eucharist exceede all the other, we do easily admit; for we holde them to be no sacraments: and therefore we stand not vponupon their seuerall priuiledges. Secondly, neither Baptisme is more excellent then the Lords Supper, because it representeth the remission of sinnes: for that also is insinuated in the other: for how can we shew foorth the Lords death, which is done in that sacrament, vnlesse we call to minde the benefits purchased by his death, as remission of sinnes? Neither doth the Eucharist goe beyond Baptisme, in regard of a more full presence of Christ: for he is not otherwise present in one sacrament, then in the other, presenting himselfe in both spiritually to be apprehended of the worthy receiuer: as for that carnal and grosse presence of the body of Christ in the sacrament, we acknowledge none: as afterward it shall more fully appeare, when wee come in order to that question.

Augustine sheweth, that Christ is no otherwise present in the Eucharist, then in the preaching of the word, for the manner of his presence: Eucharistia p. 425panis noster quotidianus est, & quod vobis tracto, panis quotidianus est, De diuers. serm. 9.& quod in ecclesia lectiones quotidie auditis, panis quotidianus est: the Eucharist or sacrament of thankesgiuing is our dayly bread, that which I handle and preach to you, is our daylie bread, that which you heare read daylie in the Church, is our daylie bread. If Christ then be no more really present in the sacrament then in the worde, what is become of the preeminence, that the one sacrament in that respect should hauehave aboue the other?

The Protestants.

THat the one sacrament should be so much extolled aboue the other, namely, the Lords Supper to be preferred before Baptisme, as the more worthy and excellent sacrament, we finde no such thing in the word of God: but that both of them are of like dignitie in themselues, and to be had equally and indifferently in most high accompt: thus it is prooued.

Argum. 1 They are both commaunded and instituted by the same authoritie of our Lord Iesus Christ: neither is one by the first institution aduanced aboue the other. Secondly, there is the same matter and substance of both sacraments, Christ Iesus with all his benefites. Thirdly, one and the same end of them both, which is the increase and strengthening of our fayth in the promises of God: Ergo, they are both of equall dignitie and worthynes.

Let them say now, which is the more worthy thing, Baptisme, or the word preached: no doubt, they will preferre Baptisme: for they holde that the sacraments doe giuegive grace by the worke wrought, and so doth not the worde: yea, they are offended, because we say, that the sacraments are no otherwaies instruments of our iustification, then the word preached is, but that the one worketh by the hearing, the other by the senses of seeing, handling, tasting: but they all serue to one end, namely, to beget and increase fayth in vsus. This our assertion they vtterly mislike, Bellarm. lib. 2. de sacram. cap. 2. Whereby it appeareth, that they preferre Baptisme before the word. We then thus reason out of Augustine: He thus writeth: Dicite mihi, quid plus videtur vobis, verbum dei, an corpus Christi? respondere debetis, quod non sit minus verbum dei: Tell me, which is the chiefer in your opinion, the word of God or the body of Christ? (& that is the sacrament of his body:) ye must answere, that the word of God is not inferior: Homil. 26. Hence we frame this argument: The word of God is equiualent to the sacrament of the Lords bodie: Baptisme is equiualent to the word of God, by our aduersaries own confession. Ergo, also it is of equall value and dignitie, with the other sacrament.