Treatise of the Sacraments, Treatise

Treatise of the Sacraments · Treatise

p. 1A TREATISE OF THE SACRAMENTS

The Preface.

GReat was the love of our blessed Saviour to the sinful race of the sons of men: Greatly did it appeare by that Redemption, which by his death is purchased: This hath recovered to us the favour of God, which is to us the deep and inexhaustible fountain p. 2of all goodnesse: yet hath not the love of Christ our Saviour stayed here; hee thought not this sufficient, but hath added the Revelation of this benefit for our Comfort; Yea hee hath also wisely invented the way, by which this benefit might be conveyed to us, and we put in full possession of the same: Nor is the later a lesse demonstration of his singular love than the former. Without the Redemption purchased, what are wee, but a masse of misery, borne to endlesse woe, and irrecoverable destruction? Without the Revelation of this Redemption, and the means by which it may become ours, what is p. 3this life of ours, but a perpetuall disconsolation? Wherefore, so often as wee blesse God for the benefit of our Redemption purchased by the blood of Christ; so often let us remember to praise him for the Revelation of it made unto us by his spirit.

The way and meanes by which the spirit of Christ doth 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 p. 4comfort 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, p. 5and 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 th…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, p. 6and 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 p. 7argument, 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 p. 8these 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 ind…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.

p. 9CHAP. I. What a Sacrament is.Part. 1.

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.Articles of Religion cap. 25. 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 p. 10second book of Homilies,Chap. 1. 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 p. 11Christ. 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 p. 12part, 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, p. 13and 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 p. 14the 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 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 p. 15puts 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 p. 16make it a Sacrament: Yea a twofold word,Lombard & Bonadventure Sentent lib. 4. Dist. 3. Aquin. part 3. qu. 606. 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, Detrabe verbum & quid est Aqua nisi aqus? accedit verbum ad Ele nentum &. fit Sacrame…tum. Aug. in Ioh. tract. 80.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 p. 17a 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 p. 18promise 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,Bellarm. Tom. 3. de Sacrament. lib. cap. 23. 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 p. 19beene said touching the origiginall of the Sacraments,Bellarmin. Tom. 3. de Sacrament. lib. 1. c. 20 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 p. 20Calvin, and others, who (saith he) require Verbum concionis, a sermon to go before the Sacrament. Contrarily **Chamier Tom. 4. de Sacr. l…b. 1. cap. 15.16.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.

p. 21CHAP. 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. p. 22First,Chap. 2. the Element: secondly, the Administration consisting of a Ceremony, attended with a forme of words.

Nulla distinctio mari quis, an stagno, flumine, an fonte, lacu, an alveo diluatur. Tertull. lib. de Baptismo.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 p. 23the 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:Hence Baptism is termed washing Eph. 5.26. Tit. 3.5.Eph 5:26Titus 3:5 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,Lombard & …onav: Sentent, l. 4. Dist. 3. Aquin: parte 3. Qu. 66.8. 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 p. 24the quantity of the Element, but in the nature and true use thereof.

Vse.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 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.

p. 25The 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,Lomb. & Bonav: Senten: lib. 4. Dist: 3. Aquin. parte 3. Qu. 66.5. & 6. 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:The phrase foreign doth most usually signifie, authority and commission: Mat. 7.22. Acts 3.6.Matt 7:22Acts 3:6 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 p. 26the name, is as much as Authoritate mihi commissâ. The construction of the verb foreign with the preposition foreign, sheweth that the verb hath a transitive significati…n; q: d: baptizando adoptare in familiam. Thus the word foreign is used in construction with foreign, and foreign, …n the Act. of the Ap.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 p. 27religion 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 p. 28which 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 p. 29the 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:Be lap… se… … one … in …he name … the Lord Iesus. 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 p. 30Apposition 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 p. 31form 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 p. 32women, 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 p. 33from 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 p. 34even 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.

p. 35CHAP. 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 p. 36two Sacraments: no; both make but one Sacrament,Chap. 3. 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 p. 37have 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 cōmand of the Lord, expressely mentioned by S. Matthew, Mat. 26.…6Matt 26:6Mark, Mark. 14.22Mark 14:22and Luke, Luk. 22.19 Cor. 11.23.Luke 22:19and 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,Articl: 30. not all of p. 38you, 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 p. 39Bread, 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, p. 40and 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 p. 41such 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 p. 42their liberty according to the Canons,Chap. 4. 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 s…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 p. 43wine, 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: See Doctor Iohn …u…gess in …is Rejoynder, cap. 1. Sect. 15. p. 60.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 p. 44our 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 for the Sacrament of Baptism, that which is signified by the water (to speak exactly) is the blood of Christ, not the blood in the living bodie, but the blood that was spilt, and shed upon the ground: prefigured in the Law by the blood of the sacrifices, which was sprinkled upon the unclean, for the purifying of the flesh. The blood of Bulls, and Goats were shaddows of prefiguration, but the body is Christ; p. 45whose blood doth wash, and cleans the soul from sinne, and is signified by the water in Baptism.

Q. How can this be (may some say) when as the blood of Christ is signified by the Wine in the Lords Supper?

For answer hereunto, we shall do well to remember, what Saint Iohn hath related in his Gospell, viz. That upon the pei…cing, and goring of Christs side,See this noted by Calvin, Beza, and …sttus, on the text of St. Iohn. …o also by Bishop Andrews in his 13. Sermon on Whit-sunday. there came forth blood, and water: what water was this? not any miraculous humour, much lesse the corruption of blood in Pleuritick bodies; but that watery substance, which Anatomists do find in the Pericardium, placed there by nature, as it may seem for the refrigeration of the heart. Now for the full manifestation of the death of Christ, it p. 46pleased the providence of God, to make use of the malice of the Souldier, to peirce the Pericardium, and gore the heart, which being done, it is impossible for any one to live. And this watery substance is that, which the water of Purification, and the water of Baptism doth properly signifie, the which, t…o in propriety of nature, it differ from the blood of the vitall vessels, viz. the heart, and the liver, running in the veins, and arteries, yet in common phrase it is called the blood of Christ; which blood of Christ is represented in both the Sacraments. Hence there is a different respect of the blood of Christ, shed for expiation, and a two-fold use of it after the effusion, viz. partly for Nutrition in the Supper: partly for ablution p. 47and purgation, as in the Sacrament of Baptism: hence are those phrases of washing, and cleansing so Act. 22.16.Acts 22:16frequent in the new Testament; this is that fountain, which is set open for sinne,Eph. 5.26Eph 5:26 and for uncleannesse:Tit. 3.5Titus 3:5 thus in the new Testament, as well as in the old, all things are purged by blood, Hebrews 9.22.Heb. 1….22Heb 1:22

Thus both Sacraments have speciall Relation to the death of Christ, which the phrase of Scripture doth manifest: for of Baptism it is said, that by it we are baptised into his death, and buried with Christ, Rom. 6.4. Col. 2.12. and the Supper is the remembrance, and commemoration of the death of Christ: 1 Cor. 11 26. and this doth fully manifest unto us, what that grace is, which is signified in the Sacrament, and p. 48how the word Grace used in the definition of a Sacrament is to be understood. Doubtlesse hereby is meant not a quality infused, but a gracious gift bestowed upon us: Now of Gods gracious gifts, some are corporall, and reach no further, than the body; Others are spirituall touching the state, and welfare of the soule, and such is that Grace, or gracious gift presented in the Sacraments. Again, whereas there be divers sorts of these spirituall graces, that Grace which is the ground-work of the Sacraments, is not any among the Gifts, and Graces of the Spirit, but the gracious Gift of the Father, who gave his own Sonne for us; indeed Christ himselfe is that gracious gift of God, which is presented to us in p. 49the Sacrament. Christus quâ passus, the body and blood of Christ given for mankind in the work of redemption,Christ the grace signified in the Sacraments. are by the Sacrament given to mankind, for the application of that redemption. Bellarmin is deceived, while in the heat of his scholasticall discourse, he will needs have the Grace of Justification (or as we do better stile it, sanctification) to be the thing which is principally signified in the Sacrament. That is an effect, and consequent, but Christ crucified is the speciall signification of the Sacrament: Reason giveth it, for it is against the nature of the cause, especially of the instrumentall cause, to represent the effect which it self produceth: Adde this; the nature of a sacramentall sign consisteth in analogicall proportion: p. 50now this is most apt betwixt these Elements and the body and blood of Christ: so also of the operation of the one upon the body, and of the other upon the soul: but no similitude at all betwixt these Elements, and the grace of Justification. To conclude this: both the doctrine of the Schoolmen, and that common saying of the ancients, received from Saint Augustine, Ex Christi latere fluxisse nostra Sacramenta: vide Calvinum & Estium, ut supra.doth shew that Christus passus, Christ on the Crosse, is that grace, which is primarily and principally signified in either Sacrament.

p. 51CHAP. V. A Corollary drawn from this part of the Definition.

NOvv from this first part of the Definition wherein we have heard the Essence, and Originall of the Sacrament, we may justly collect this Corollary, viz. That if either part be wanting (that is, if either there want a visible sign, or an invisible grace,) there can be no Sacrament: And thus doth the Church teach her children, that the parts of every Sacrament are, and must be two, the outward visible sign, and the inward spirituall p. 52grace.Chap. 5. How can this be (might some curious Critick say,) is the Genus, and and common nature of a Sacrament, the sign of grace, and is grace now become part of the Sacrament? Is not this all one, as if the man should be called a part of the picture which is the representation of the man? in very deed to speak properly, grace is no part of the sign, but Subjectum, or Substratum praesuppositum, the groundwork thereof: but when we speak in the vulgar phrase, we call those things parts, which are any way Essentiall, and so grace is a part of the sign, that is, essentiall to it, for except it be a sign of grace, it is not a Sacrament; adde this also, that howsover the School saith, that the sign is properly (as indeed properly p. 53it is) the Sacrament, and doth relatively oppose it to the grace signified: yet the Church speaking to the capacity of the simple, calleth the whole sacred action of Baptism, and of the Supper, by the name of the Sacrament: which taken in this larger signification, is (as it were) compounded of two things, one earthly, the other heavenly: and these vulgarly are called the parts of the Sacrament, as being both of them essentiall, to the constitution of a Sacrament.

Hence is an argument fetcht to overthrow Transubstantiation, which by changing the bread into the very body of Christ, hath taken away the sign, and so spoyled the Sacrament; for as the soul departed, and the body separated is not the man; so neither p. 54the sign without the grace, nor the grace without the sign, but being both together considered relatively, do make a Sacrament: there may be therfore no change of the one into the other.

Hence also fetch arguments to convince those five obtruded by the Roman Church, to be no true born Sacraments, properly so called; which is thus proved by induction.

MATRIMONY doth conferr no grace, nor make the married ever a whit the more acceptable in the sight of God; consequently is no Sacrament: nay more, it doth not signifie that grace, which we find to be specially signified in the Sacrament, viz. the Passion of Christ. Saint Paul indeed p. 55doth shew, that it signifieth the mysticall union betwixt Christ and his Spouse, the Church; and our Church doth grant further, that God hath consecrated the state of Matrimony, to such an excellent mystery that in it is signified, and represented the spirituall marriage, and unity betwixt Christ and his Church: And indeed, it hath a fair analogy in respect of this particular: But the mysticall union is not that, which Sacraments are born to signifie. So then since Matrimony doth neither signify the Passion of Christ, nor conferr any grace, or if any, not the grace of justification nor forgivenesse of sinnes, we conclude it to be no proper Sacrament. To this might be added, that Matrimony hath no sign, and therfore how should it signify? p. 56for what should be the sign? not the parties contracting, for then where be the Receivers? nor the consent that passeth between the parties by words, and signs: for what Analogicall Representation have these with the Grace of justification? allow it therfore (as doth our Church) for an honourable estate, which God hath ordained for the benefit of this life, for the mutuall comfort and assistance of the man and woman; but not any Sacrament properly so called.

ORDINATION doth indeed conferr a certain grace, so may that spirituall and ghostly power be not unfitly called, wherin consisteth the dignity of the Ministery (thus understand those words of p. 57our Saviour, breathing on his Disciples, and saying, receiv yee the holy Ghost, Iohn 20.) but this is not the grace of Justification, and Remission: consequently it is no Sacrament properly so called.

ABSOLVTION seemeth to come something nearer to the nature of the Sacrament, in respect of the effect therof, which (say they) is Remission of sinnes: and indeed so much the words used by the Confessour saying, I do absolve thee, do seem to import: neither may it be denyed, but that this Authority of the Ministery, which Saint Paul calleth the Ministery of reconciliation, 2 Cor. 5.182 Cor 5:18is grounded upon those texts so often alleadged, viz. Matt. 16.19. and 18.18. and Iohn 20.23. which p. 58do plainly speak of a certain power, and authority in remitting, or reteining sinns, which the Minister hath received: neither is this peculiar to the Episcopall Iurisdiction, but common to the Presbyteriall function: Bishops indeed are said to have the keys in speciall manner, and consequently a peculiar kind of absolution, which consisteth in removing, and taking away the censurs inflicted: but beside this, there is a power of Absolution delegated to the Ministery in their Ordination; not imperiall, or Prince-like, for so that of the Pharises is true, none can forgive sins, See his Sermon entitled, of the power of Absolution pag. 58.but God alone: but ministeriall, and Judge-like: This power being primarily in Christ as Mediatour, it hath (to use the words of the Reverend Bishop Andrews) p. 59it hath pleased him out of his Commission to grant a warrant and Commission to the Ministery, and therby to associate them to himself, and to make them Co-operatores workers together with him. So that now by virtue of this their Commission, they have power not only to publish the conditions of Peace, and Reconciliation to the sonns of men, viz. credenti remittentur peccata, if they beleev, they shall receiv remission; but also to apply the comfortable assurance of remission to this and that man in particular, and upon the sight, and approbation of Penitency, and unfained sorrow, to say to him, as did our Saviour to the Palsiesick-man, tibi remittuntur peccata: Bee of good cheer, thy sinns are forgiven thee. p. 60Thus as the Schools do speak; clave non errante, as sometime it doth or may do through the hypocrisie of the Poenitentiary, if the Minister faile not in the key of knowledge, that is, in discerning, and rightly judging of the penitentiall sorrow, and contrition of the peccant, (contrition I say, for Absolution belongeth not to them, who feel not the burthen of their sinns) if he faile not in that, his key of power, and Authority delegate is found effectually operative, and hath in it the stamp of God, for the quiet and content of the troubled conscience.

A great power doubtless; and for which the people may very well (as we find in Mat. 9.8. they did) glorifie God, which had given such power unto men, yet is not this p. 61enough to make Absolution a legitimat and proper Sacrament, because we know it to be essentiall to a Sacrament, not only to conferr grace, but to do it by a sign, a visible sign, a materiall Element, which naturally having an aptitude to resemble, by Institution is appoynted to represent, and convey Christ to the worthy receiver, this sign is wanting in Absolution; as before in Ordination: words we hear, and gesticulations we see, as namely the Imposition of hands: but we have been taught by the Schoolmen, and do beleev it for a truth, that Sacraments do consist of things and words,Sacramenta constant rebus ut ex materiâ & verbis ut ex formâ. as it were of matter and form: of things (I say) not of words, nor gestures, which have no analogicall representation of the grace of justification, p. 62much lesse of the Passion of Christ. Consequently they can make no Sacramentall sign, and without a sign there can be no proper, and legitimate Sacrament.

CONFIRMATION hath a materiall and visible Element indeed, viz. Chrism: which in the former hath been wanting, but not of divine Institution: we may not deny, but the use of their Chrism is ancient, as appeareth by the records of the Church:See Fathers, and Councells alleadged by Bellarmin, examined by Chamier. very early did it creep into the Church, but wanting divine Institution, it is no sacramentall sign, and therfore Confirmation is no Sacrament properly so called. As for those texts of Scripture, sc. 2. Cor. 1.21. and 1 Iohn 2.20. which they contend to be allusions to the p. 63Sacrament of Confirmation, they must know that allusions are too light to be the foundation of Sacraments: how much more when the allusion differeth from the main scope of the Sacrament, and so from the use of the sacramentall sign? as in both these places it is manifest: who knoweth not, that this unction now used by the Pontificians, is made to resemble that old custome of Wrastlers, or Race-runners, who used this uncting of their limbs, to fit them for their intended exercise? to which custome and use, neither of the text … make any allusion … these reasons. … Element doth … represe… …. 2. … they … is p. 64not immediate Communion, or partaking of the death of Christ, and of Iustification, but the subsequent gifts, and graces of the Spirit. 3. That the ceremony used in it, is not peculiar to it: Imposition of hands is, we grant, a Ceremony used in the application of an intended benediction, but not peculiar to any one form and speciall manner of blessing; take it as a separate Ceremony (tho in this, use Chamier sheweth that it is not appointed at all, but only taken up lately by some private spirits, but admit it as a separate Ceremony; It is used also in Absolution and Ordination; take it, as a relative Ceremony, i. e. as it is: used to apply the Element to the party: so it is used in Baptism, at least when in case of necessity the p. 65water is powred upon the childs forhead. Lastly add this, that every Sacrament of Christs Institution, is common to every Minister of the Gospell; this therfore, (say the same of Ordination) being reserved to the Bishop of the Diocesse, can be no Sacrament properly so called.

UNCTION hath a materiall Element: grant it also to have been of divine Institution; for the text of Saint Iames (as Interpreters do agree) is a repetition of what was done,See this in Chamier. by the command of Christ himself, Mark. 6.13. yet can it be no Sacrament, because it was temporary, not perpetuall. And whilst it lasted, it was appoynted for the cure of the p. 66bodie, not of the Soul: It signified not the Passion of Christ, nor doth it conferr the grace of Justification; consequently is no Sacrament.

Ob. Yes, Saint James saith, if he have committed sinns, they shall be forgiven him.

Sol. True, but he saith before, the prayer of Faith shall save the sick, and the Lord shall raise him up: this pertaineth to the body, which was the principall end of appointing that Ceremony; the benefit of the Soul was adventitiall: and consequently, tho for the time. i.e. so long as the power of miracles lasted in the Church, there might be something extraordinary in this Ceremony, yet no proper Sacrament: not then, much lesse now, since miracles p. 67have ceased: To conclude, these five Sacraments, (as the Papish call them;) were they purged from superstition and abuse, might happily (at least some of them) be tolerated for ecclesiasticall rites, and are excellent and profitable customs. Thus the Church of England reteineth them all, having cast away those adulterate Elements of Chrism, and Oyl, and findeth the use of them profitable for the furtherance of that religious care that ought to be found in all that professe themselvs Children of the Church, and members of Christ. But never may these hope to be acknowledged for the great Sacraments of the Gospell: no more Sacraments but two generally necessary to Salvation, one for Admission, another for Preservation; p. 68sc. Baptism, and the Lords Supper, which is further manifested by the end why Sacraments were ordained.