Treatise of the Sacraments, Part 2

Treatise of the Sacraments · Part 2

p. 69THE SECOND GENERALL PART.Part. 2.

CHAP. VI. The end why Sacraments were instituted.

THis doth our Church expresse in those words of the Definition: to be as a meanes by which we receiv the same; that is, the Grace signified: and as a pledge to assure us thereof. Note here two p. 70Branches of this end,Chap. 6. why they were ordained.

1. A MEAN OF CONVEYANCE; and so of receiving the Grace signified. Herein differ Sacraments from other signs, in that they do not only signifie and represent to the understanding, and memory, that gracious gift of God, but also as Instruments do convey the same: Like the Turf, and the Twig, in Livery and Seiz in; like the Sergeants Mace in receiving his office: Such are the Sacraments; not unfitly compared to Chanells, and Conduit pipes, which derive the water from the Spring to the Cistern, for even so do the Sacraments convey Christ with all his benefits to the worthy receiver.

2. A PLEDG OF ASSVRANCE; p. 71to assure us therof: note that word [therof] must be referred to the verb Receiv, not to the noun Grace. Sacraments do not only assure us that such a benefit there is, but that it is received by receiving the sign; and indeed this doth depend upon the former: for as by that legall instrument of Livery, and Seizin, the full possession of the purchase is known to be taken, in taking and receiving that Instrument; so here, whosoever doth, (as all must, and ought) acknowledg the Sacrament to be an Instrument of conveying, a mean of receiving, cannot choos but acknowledg the same Sacrament, to be a pledge of assurance: Briefly they are first Instruments of conveyance, and means of receiving; consequently seales, p. 48and pledges of assurance: Prove the first, and the later doth follow without constraint. Excellently therfore hath reverend Master Perkins, in three words, set forth the nature of a Sacrament, only I would a little invert the order of his words, and fit them to the true meaning of our Church thus; that Sacraments are signs to represent, Instruments to convey, and seals to confirm the conveyance of Christ with all his benefits. Come we to particulars: Baptism doth convey the blood of Christ, and the other Sacrament both body and blood.

Hence, and hereupon is the Necessitie of receiving the Sacrament, even because the Elements do not transferr the grace as they are consecrated, but as received. The p. 73Turf, and Twig: the Mace must be received, else nothing is done. Nor to the Spectator, but to the Receiver doth water in Baptism, the Bread in the Lords Supper instrumentally convey the body, and blood of the Lord Jesus.

Vse. They therefore are deceived who make no more account,Sacramentarian…. nor acknowledge any further end of the Sacraments, than to be naked signs of representation, and Commemoration; Or to be badges of our Profession to distinguish the Assemblies of Christians from the Synagogs of Iewes, Turks, and Pagans, to unite the members of the Christian Church into an holy society. Truth it is, that all these are considerable in the Sacraments; they are Signs, Badges, Cognizances, Ligaments, externall Ceremonies of p. 74Religion, and testifications of our piety towards God: But all these come short of that speciall and prime end, for which they were ordained: Distinctive badges they are in respect of the publike Administration, which is the act of the Church: Uniting badges they cannot bee, except first they be instruments: for wee are not united to Christ mediante Ecclesia, that is, in being first united to the Church, but rather wee are united to the Church, the body of Christ, mediante Capite, in being first united to Christ the head, and by him one to another: So then consider the Sacraments in their Administration, and so they be Badges, and Cognizances: but in respect of their ordination and institution, and so they are Means and Instruments.

p. 75Q. Whence is it, that Sacraments are means of receiving.

Resp. Even from that Sacramentall union of the sign,Sacramentall union. and the thing signified; which being inseparable, hence it is that in receiving the sign, we receiv the grace also: As by virtue of that personall Union of the two natures, he that entertained, and worshipped the sonn of man, did also entertain and worship the sonn of God: he that blasphemed and persecuted the sonn of man, did the same to the sonn of God: So here, by reason of this Sacramentall union, who so worthily receiveth the sign, receiveth the grace; who so unworthily handleth the sign, doth also dishonour, and dedignifie the grace it self.

Hence also is the translation p. 76of phrases, that what is peculiar to the sign, is translated to the signified, and what is proper to the signified grace, is applyed also to the externall sign. Thus Baptism is said to wash the soul from sinn, and the Lords Supper to feed the soul with grace: because it is united, and conveigheth that grace to the soul, which indeed can work upon the soul; and the blood of Christ, is said to wash; the body, and blood are said to feed: because they are united to, and conveyed by these Elementall signs, whose proper operation is to wash, and feed.

Qu. Doth not this then prov the Reall Presence of the body, and blood of Christ in the Sacrament.

Ans. A Reall presence the Church of England holdeth,Reall presence. p. 77if we rightly understand the phrase, and against the Sacramentarians, we maintain that the body and blood of Christ are verely, and indeed taken, and received of the faithfull in the Lords Supper. Nor do we fear to say, that as in Baptism water washeth the body, and as in the Lords Supper the bread feedeth the body, so also doth the blood of Christ wash the soul, and the body of Christ feed it to eternall life: Nor do we understand this to be a truth only thus, that as the one washeth and feedeth the body, so certainly doth the other wash and feed the soul; nor thus only, that at the same time, when the one doth wash, and feed the body, the other doth wash and feed the soul: both these are truths, but neither of them p. 78enough to expresse the whole truth; The first noteth no relation at all betwixt the sign, and the grace; the other only a relation of time, not of causality more, or less: But thus we understand it: That, in that the body is washed with this water, and nourished with this bread, the soul is also cleansed by the blood of Christ, and nourished with his body. Thus I say: and in this sence we grant a reall presence according to the Scriptures: our Saviour saith of the bread this is my body, and Saint Paul doth well explain the meaning of it, in that Quaere of his: The bread which we break is it not the Communion of the body of Christ? as who should say, it is so indeed: the same may be said of the water in Baptism, that p. 79it is the Communion of the blood of Christ, that is, more than a bare sign of representation, even a mean of receiving that grace, which to the faithfull is really present, and of them verily received in the Sacrament.

This is confessed of all both Romish and Reformed, and had not the Curiosity of mens brains proceeded further, to determin preremptorily of the speciall manner of this Reall Presence, we might in this have held Communion: But as in other matters of Religion, and mysteries of Godlinesse; so also in this, mans restless head and curious brain, ready enough to pry into things reserved, and rash too much to determine of them, and to defend his determinations, hath put the Church to much p. 80toyl, and labour, and to continuall vexation.

The nurse and spring of Heresies.And here by the way, it may be worth the noting, that the most of those hereticall pravities, which have alwayes vexed the Church, have been not of the truth of the thing, but of the manner of explication. The Articles,Non de re i…sâ, s…d de mod… e… pl…candi. of the Trinity, of Christs Incarnation, Descens…on, Ascension, personall Union, Sacramentall presence; The article of the Procession of the holy Ghost, of Justification by faith, of the concord and co-operation of Gods grace, and mans will: these and others of the same nature, have not been so much denied or questioned of their truth, as of the manner of truth. And had not Curiosity been seconded by pertinacy, we p. 81might happily have filled the Schools with questions, not the Church with Heresies. How much better had it been to have followed the modestie of our Church, in this question, which setteth down, what is received from Scripture, but wadeth no further? Certainly as touching these modalities, better it is Christianly to beleev, than curiously to inquire.Prestat d…bitare de occ…ltis quam litigare de incertis: August. dè Genesi ad literam l…b. 8. cap. 6. And the use which we ought to make of all mysteries of Godliness, when we meet with them, and their inexplicable difficulties is, 1. To admire the infinite and incomprehensible wisdome of God,The right use to be made of inexplicable mysteries. whose wayes are past finding out: so Saint Paul Rom. 11.33.2. To be humbled in the sight, and sence of our own Ignorance: thus Agur, Prov. 30.2.3. To p. 82sigh, and long for the time of Revelation, saying, Oh when shall I come thither, where I shall see, and know, as I am known. 4. To cleav fast to the truth that is revealed, blessing God for it, and striving to gain the benefit therof. Would men take this course, when they meet with intricate positions, they should provide much better for the practice of Piety.

Quest. What then must we sit down, and rest with a generall, and implicite faith?Implicit Faith.

Resp. Certainly an implicite Faith were it joyned with an explicite Obedience, would be more beneficiall to many; to whom it would be much more profitable, if lesse time were spent in seeking knowledg, and more in practising what they know. But further p. 83I add, that the Church and Ministery may, yea ought to examine the curiosities of them that will determine, and to censure them accordingly. Thus because the Papist will peremptorily determine his Reall presence, to be by the way of Transubstantiation; The Lutheran his, by the way of Consubstantiation, we stand bound to examine what truth or falshood is in either of them: This the Reformed Churches have done; particularly the Church of England hath done, and findeth;Articles of religion. cap. 28. that Transubstantiation (or the change of the substance of the bread and wine) in the Supper of the Lord: that this I say, cannot be proved by holy writ, but it is repugnant to the plain words of the Scripture, overthroweth the nature of a p. 84Sacrament, and hath given occasion to many superstitions. The same may be said of Consubstantiation, yea the Church findeth, that this kind of reall presence doth overthrow the grounds of Reason, and Religion.

See the Latin coppy of Synodus Londinensis. Anno 1552.1. Of Reason, and Philosophy. Quoniam naturae humanae veritas, &c. Seeing that the verity of humane nature requireth, that the body of one, and the same man cannot be present in many places altogether, but must needs remain in some definite and certain place: therefore the body of Christ cannot be present in many and divers places at one, and the same time.

2. Of Religion, and Divinity. Quoniam ut tradunt, &c. Because according to the Doctrine of the sacred Scriptures, p. 85Christ was taken up into heaven, there to abide till the end of the world, therfore no faithfull Christian, ought either to beleev, or profess any (as they call it) corporall presence of Christs flesh and blood in either Sacrament: upon these grounds the corporall presence of Christ, in the Sacrament is refused: yet is not therfore the Sacramentarians naked signification admitted, because it commeth farr short of the full nature of a Sacrament, which serveth not only to represent, but instrumentally to convey Christ, and all his benefits. So that well may the Church determine, that verely and indeed Christ is present, and consequently verely, and indeed taken (yet after an heavenly manner) and received of the faithfull p. 86in the Sacrament: Verily, tho not carnally; Really, tho not corporally, but spiritually in in the Sacrament, that is, in the exercise of that sacred action, not otherwise; Provided also that we understand this efficacy of the Sacraments, to have place in them only, qui sibi non ponunt obicem, as the School speaketh, which do not barr themselvs; or to speak more plainly in the phrase of the Church, only in the faithfull. But of this herafter. viz. cap. 11.

p. 87CHAP. VII. The speciall End of either Sacrament.

THE speciall end of Baptism, is to communicate unto us the blood of Christ, for washing the soul from the guilt of sinn; and consequently our Admission into the Covenant of Grace. The speciall end of the Lords Supper, to communicate the body, and blood of Christ for feeding, and nourishing the soul unto eternall life; and consequently our Confirmation in grace, and holiness. Hence we have the ground of that choice of Elements, which our blessed Saviour made, viz. not meerly p. 88the analogy,Chap. 7. which is betwixt the sign, and the signified; but also the excellency, and exquisitness of that analogy, and proportion.The excellency of the analogy betwixt the sign, and the signification in either Sacrament.

In Baptism water is used, and none other liquor, because none other so proper for washing: none other doth wash so clean, as doth water, and therfore none other so fit to signifie the blood of Christ, which cleanseth the soul from all sinn. In the Lords Supper, bread, and wine is used to represent the body, and blood of Christ; and see I pray you the excellent proportion that is betwixt them, specially in the effects: bread, and wine nourish the body, nothing better; the body and blood of Christ nourish the soul, nothing better, yea nothing else: So also in the p. 89manner of their preparation; The bread is made a food for the body, of many grains of corn bruised, and baked; the wine of Grapes trodden, and pressed: So the Body, and blood of Christ became our spirituall food by being bruised, and broken upon the Crosse: Add this: bread, and wine do no good, nay much harm, except the stomack be prepared to digest them, nor doth this spirituall food profit the soul, nay it doth much hurt to the soul, except the soul be worthily prepared.

BAPTISM is the Sacrament of our Admission, nor is there any other ceremony or rite of admitting any into the Covenant of grace, but only by Baptism: The Church of Israel was admitted by p. 90Circumcision. But since the time of Christ, which we call the time of the new Testament, all that will be admitted, must be baptised: hence that of our Saviour to Nicodemus: Iohn 3.5.John 3:5Except a man be born of water, and the spirit &c. that is, except by submitting himself to Baptism he do receiv the Spirit, he cannot enter into the Kingdome of heaven: for which cause, when he sent forth his Apostles, he gave them charge to joyn Baptism with their teaching: Goe teach and baptise, Matt. 28.

The Persons that have right of admission, Persons having right to Baptism.are (as of old) Beleevers and their children: The Ceremony of Admission is altered: but still as the Covenant is the same; so the parties are the same beleevers, and their children: this is p. 91plain Act. 2.39. You, and your children

By beleevers we understand such as are converted to the faith;1. Beleevers. Converts, and Proselites: these have right of Admission, because faith is the condition of the new Covenant, Mar. 16.16. and Iohn 3.16. You will happily say to me▪ that if they beleev, they are already in the Covenant partakers of it by faith, and therfore need no further admission: yes; they are not compleatly within the Covenant, till baptised: Faith giveth them title,Faith may give jus ad rem, but we cannot ordinarily have jus in re without Baptism. and interest, but the Sacrament admission. Add this, that it is one part of their faith to beleev the necessity of the Sacrament, as a means to give them full possession of Christ: And this doth cause them to seek for it in the Sacrament.

p. 92Children of Beleevers also have a right of Admission,2. Children of beleevers. becaus they are part of their Parents, and heirs of the promise due to their Fathers: The faith of the parent intitleth the child unto the Covenant; so much the more unjustly do the Anabaptists deal with beleevers, and their children in shutting Infants out from Baptism; thus questioning that aaSee in Pamelius notes upon Cyprian Ep 59. the names of the Ancients sc. Origen. Tertullian Ireneus, Iustin, Clemens, Dionysius, and others who referr it to on Apostolicall tradit…on.ancient, and long approved custome of the Church in all ages ever since Christ, and his Apostles: Traditions Apostolicall are authenticall, and not to be refused (because not written) if found to be Apostolicall bbSee Doctor Feild of the Church lib. 4. cap. 20. It is not the writing that giveth things their Authority: but the worth and credit of him that deli…ereth them, tho but by word and live-ly voyce only.. Apostolicall customs mentioned in the Scripture have a more unquestioned p. 93certainty, than traditions but not greater authority: Neither is this to set up Tradition, as do the Papists to the prejudice of the Scripture: because we admit none as Apostolicall, which either are contrarie to the customes mentioned in the Scripture, or which may not be confirmed, as reasonable from the Scripture.

And such is the custome of baptising Infants, which thus we confirm against the fore-mentioned Sectaries.

The infants of Christians are as capable of present Incorporation into Christ,An argument proving the lawfullness of Baptising Infants. and Admission into the Covenant of grace, as were the Infants of the Jews: and if so (which we prov out of Cor. 7.14.) who shall barr them, whom God hath not barred? If not; then hath not grace abounded p. 94in the new Testament, but is rather shortned in comparison of the old, as being restrained only to the Parent, wheras before, Infants also were comprehended and admitted: The strength of this argument will appear more fully, by taking away the cavills, which they make against it.

Object. 1. That text of Cor. 7.14. sheweth indeed, that children are holy: but how? As the wife, not otherwise, viz. as she is sanctified to the use of her husband; so the children to the use of their Parents: Thus they; but they falsifie the text: for the text saith not of the children, as it doth of the wife foreign, is sanctified, but they are foreign holy, which is more emphaticall: neither doth the text, speaking of the wife, say, she p. 95is sanctified to the husband, but in, or by the husband: Nor is the text to be understood of the legitimation, foreignbut of the sanctification of the bedd, namely of federall sanctification, or the holiness of the Covenant; for it appeareth that the pretence of them, that repudiated their wives, was a fear lest the infidelity of the wife should deprive the husband of the covenant of grace, which he had imbraced: Saint Paul denyeth this, and sheweth that rather the faith of the Beleevers should so farr prevail, as to draw the other (after a sort) within the Covenant: his reason is, because the children of such are holy, that is, heirs of the Covenant: Now I pray you mark well; suppose that one of the Corinthians should have been so p. 96wilfull,Chap. 6. as to deny this medium, this argument of Saint Paul: what is there to confirm the argument, and to convince the gainsayer, but only the practice of Infants-baptism; this must of necessity be here presupposed, else doth the Argument fall to the ground, and overthrow it self.

2. Object. Circumcision was but a seal of the old Covenant, even the law which was made to Abraham, and to his children after the flesh: this fleshie covenant had a seal in the flesh, viz. Circumsion▪ but what is this to the covenant of Grace touching life, and salvation, which is made only with beleevers? thus the Anabaptist, to the end he may elude the argument drawn from the Circumcision of Infants; and wheras the text of Saint Paul p. 97doth directly cross this his base esteem of circumcision, honouring it with that worthy title, A seal of the righteousness of faith;Rom. 4.11.Rom 4:11 The Anabaptist expoundeth it thus, A seal of his faith, not in the Messiah, but in that promise, That he should be the father of the faithfull. Wherin he bewrayeth a twofold ignorance:Ignorance in the Anabaptist. First, in disjoyning these two, viz. his faith in the Messiah, and his faith in the promise, which are subordinate; For in Gen. 12.1.4. divers promises are made to Abraham, to wit, of the land of Canaan, of a numerous off-spring, of the Messiah, in whom all nations should be blessed: these doth Saint Paul in Rom. 4.13. joyn in one, and calleth it the promise, that he should be the heir of the world; Of these three the first and second only are mentioned p. 98Gen. 15. but questionless the third, included, and ratified by a formall Covenant to Abraham, who beleeved, and was thereupon justified: Afterward in Gen. 17. the second alone mentioned, but questionless the other included, and all ratified by the Sacrament of Circumcision, which was to him, the seal of the righteousness of faith, which Abraham had before he was circumcised. That all are included in both places, tho not all mentioned, may yet further appear by this, that in Gen. 22. when God would lastly manifest, how his covenants, and seals had built up Abraham in faith by that sore triall, they are again all three repeated, his faith accepted, and commended. This did not, or would not the Anabaptist receiv, but disjoyneth p. 99those which should be conjoyned, as being all apprehended by the same faith.

Another part of his ignorance, is the misinterpretation of that phrase, The righteousness of faith. A phrase twice used in that fourth chapter, equivalent to (and therfore to be expounded by) that phrase, The righteousness which is by faith; and that also,Rom. 9.30. & 10.6.Rom 9:30Rom 10:6 the righteousness of God, Rom. 10.3. Both which are joyned in one Rom. 3.22. The righteousness of God, which is by faith, which betokeneth not the Essentiall righteousness of God, but the benefit of justification, or imputed righteousness, which he bestoweth on beleevers for their justification. This benefit God having bestowed upon Abraham, did seal it up to him afterward by circumcision; which is therfore called, p. 100not the seal of his faith, as the Anabaptist speaketh full ignorantly, but the seal of the righteousness, that is, of justification, which commeth by faith, and not by works.

We conclude therfore, that infants of beleevers may be lawfully baptised; that by Baptism they may be admitted into the covenant of grace. Nay, inasmuch as Baptism is the Sacrament of admission, and no time fitter to incorporate the buds of Christians into Christ, than while they are buds, (that so betimes grace may prevent the growth of naturall corruption.) Infancy is the fittest time for Baptism, nay, the only time in the successive ages of the Church. So far is God from barring infants from Baptism, that he may rather seem to have allotted them to it, and it to them.

p. 101We conclude also touching Baptism, that it doth not only admit the baptised into the roll of Christians; this indeed is done in Baptism, wherupon there is a necessity of witnesses, and a conveniencie of publike administration: but this is not all, it is also an admission into the Covenant of grace: here is the ground of Assurance, that they are indeed within the Covenant, and to be dealt withall by the ministerie, as men in covenant with God.

The LORDS SUPPER is the Sacrament of our preservation, and confirmation in the covenant of grace. Not enough that men be born living, and lively, except a care be had of their preservation: so in the case of spirituall life, not enough that we be admitted p. 102into the covenant of grace: except we be confirmed in grace, we may lose our former hopes of future glorie; to begin in the spirit doth not profit them who end in the flesh. For which cause as the Scripture is full of exhortations to constancy and perseverance, to make our calling and election sure: So hath God ordained also a Sacrament for our preservation, and certain confirmation in grace, and holiness: This is to us the tree of life, and immortality: here is provided for us that bread of life,Iohn 6.John 6 of which who so eateth shall live for ever: here is that true Nectar and Ambrosia, which doth continually renew the youth, and the strength of the spirit of grace within us.

But of this more when we come to the benefits. Now let this only be added; That this p. 103Sacrament being ordained for this end, it will hence follow, that all those are to be barred from this Sacrament, which without breach of charity may be thought as yet not admitted into the covenant of grace. Such I count all persons unbaptized: these must be sent first to the Laver of Regeneration, before they be admitted to this Sacrament of confirmation. In vain is food sought where there is no life. This also must be thought upon by them that address themselves to this Sacrament: This Sacrament was ordained to this end;Api…us medit…tion of one preparing to go to the Lords Supper. Do I propound the same end to my self in my partaking? if not, what good can I expect thence? Should I propound to my self another end, than that which God hath propounded? Is then mine end to gain my confirmation in the state of Grace? p. 104Doth not preservation presuppose admission and initiation? How doth it appear to me (further than by Register) that I have been incorporated into Christ? What fruits of my Baptism do I find and feel in my self? Were I unbaptised in the flesh, the Church would barr me, shall I not barr my self till I find and feel my soul baptised with the blood of Christ? Such meditations as these, would help to dispose the soul, and fit it for the Sacrament, and for the benefits; This is the next thing that we are to speak of.

p. 105CHAP. VIII. The Benefits of Baptism.

THe Church in the book of Articles doth thus explain her self, touching this particular, That by Baptism, as by an instrument, the promises of Remission, and of our Adoption, to be the sonns of God by the holy Ghost, are visibly sealed faith is confirmed, and grace increased. In the second que…tion of the Catechism, thus; I was made a member of Christ, the child of God, and inheritour of the Kingdom of Heaven. And afterward in the questions of the Sacraments. To this question; What is the inward and spirituall grace in Baptism (which we are to understand, p. 106not of the grace that is signified by the water,Chap. 8. but of the grace which is conferred in Baptism.) To this question the Church subjoyneth this answer. A death unto sin, and a new birth unto righteousness, for being by Nature born in sin, and the children of wrath, we are herby made the children of Grace. Where note, what we are by nature, what we are made by grace.

Psal. 51.6. Eph. 2.3. Rom. 3 5. & 11.32.Ps 51:6Eph 2:3Rom 3:5Rom 11:321. By nature we are born in sin, and the Children of wrath. Wee, that is, all of …s, not a man, but only Christ, excepted. By nature, that is, in the state of the first birth. Borne in sin, that is, polluted, and defiled, even from the birth. Children of wrath, that is, liable to destruction, yea, worthy to die for that native,See Articles of Religion, cap. & 10. and naturall corruption: this corruption of nature is in every one p. 107that naturally is ingendered, and propagated from Adam: Hence it is, that by nature man is inclined to evill; yea, such is the condition of man since the fall of Adam, that by his own naturall strength he cannot turn, and prepare himself to faith, and calling upon God much less is he able to walk in the commandements of God, and to serv him, that is, to do good works, pleasant, and acceptable to God. Of himself, that is, without the grace of God, by Christ, preventing us, that we may have a good wil, and working with us when we have that good will.

2. By grace we are made the children of God, and consequently inheritours of the Ki…gdome of Heaven; if sons, then heirs, is Saint Pauls own argument, Rom. 8.16.17. But how come we to receiv the adoption of p. 108sons? Is it not by virtue of our incorporation into Christ? Eph. 1.5.6. In him we are accepted, and adopted. Thus is our state, and condition altered; we were aliens, and enemies, but now made nigh by the blood of Christ, and reconciled to God the father, yea received into covenant again. This is the priviledg of our incorporation into Christ, and this incorporation is the primary grace and effect of the Sacraments, and particularly of Baptism: hence that phrase of Saint Paul, baptised into Christ;Rom. 6.3. Gal. 3.27.Rom 6:3Gal 3:27 the meaning wherof, what is it but this? That by Baptism we are incorporated into Christ, and made one with him; as also that phrase, baptised into one body, betokeneth our incorporation into the mysticall body of Christ,Cor. 12 13. which is the Church, which is p. 109done in Baptism; for being by it united to Christ, we are also incorporated into his holy congregation.

From this our incorporation into Christ, floweth a twofold benefit, which for distinction sake, we may call the secondary grace of the Sacrament, and the more peculiar grace of Baptism, namely, Remission, and Regeneration.

REMISSION is intimated, or indeed rather presupposed in these words of the Catechism, A death unto sin. Rom. 6.2. & 11.Rom 6:2Rom 6:11The phrase is borrowed from Saint Paul, and Saint Peter, Pet. 2.24.not a death in sin, but a death to sin: properly signifying the mortification of the old man, the crucifying of the flesh, and the lusts thereof: but withall importing the act of Remission, p. 110which in order of nature goeth before, as Divines do teach. The act of Remission respecteth the guilt of sin, which bindeth over to punishment; Mortification respecteth the power, and pollution of sin: both are the benefits of Baptism; sin is remitted, the guilt removed, the power subdued: hence we are said to be baptised into the death of Christ, Rom. 6.3, 4 Col. 2.12.Rom 6:3Rom 6:4Col 2:12and buried with him in Baptism, and purged from sin, Eph. 5.26. 1 Ioh. 1.7. yet some difference there is in the efficacie of Baptism in respect of the one, and of the other: Remission of the guilt is done at once; hence there is no condemnation to them that are in Christ Jesus; no,Rom. 8.1.Rom 8:1 not any, tho still the power, and pollution may remain in them, and sometimes lead them captive to sin: But now mortification of the power p. 111and sway of sin is not finished but by degrees, as the Cananites; so neither the lusts of the flesh are not subdued but by long and many conflicts: pollution doth still remain, concupiscence still hath place, not only as the fuell, and occasion, but even as the mother, and seed of sin; and consequently hath in it the proper nature of fin. This is the doctrin of our Church: whence it may appear, that Bellarmin doth fight with a shadow,Bell. Tom. 3 de Bapt. l. 1 cap. 14.15. whiles he proposeth such Tenets as these to be confuted;Non …ri impeccabiles. That men by Baptism are not free from the possibility of sinning, nor from the observation of the Law: we disclaim all such errours: and it is so much the more absurd for him, and his fellows to oppose these; because they else-where defend, That by Baptism sin is not only p. 112covered, but quite taken away; that concupiscence in the regenerate (such with him are all baptised) is no sin.Verè tolli, non tantùm tege. Contrarily we hold this for a truth, that by the blood of Christ applyed in Baptism, sin is mortified in part, tho also in part it still liveth, so that a man is neither compleatly holy, nor wholly sinfull: but as light is mingled with darkness in the dawning, so grace is intermingled with corruption in the truly regenerate. Thus hath he in him matter of cautelous admonition, as before of comfort, and consolation. The guilt is remitted, this is comfort: The corruption remaineth, this must provoke to watchfulness.

Note here touching this Baptismall remission, how far it extendeth it selfe: whether to sins past, and present only; or to future also: Two sorts of p. 113persons do oppose the truth, yea, and themselves in this point: Some there be, which teach bluntly, that all sins are pardoned in Baptism; all at once, whether past, present, or to come. A dangerous doctrin, the unhappy nurse of liberty and Epicurism. Papists deny all future efficacy of this Baptismall Remission, opposing this as an errour,See the arguments o… Calvin and Chemnitius exagitated by Bellarmine, De Baptismo lib. 1. c. 18. confirmed by Chamier. Tom. 4. lib. 5. de Bapt. cap 6. August. de Nupti…s, & concup. li. 1. cap 33. To hold that future sins are pardoned by the Remembrance of Baptism ioyned with faith, and Repentance. This they do to prepare a ground for their Sacrament of Penance, which, say they, is the Sacrament of remission for sins committed after Baptism. Our Divines do dispute against the Papists for the future efficacy of this Baptism, in this sence, That tho the act of Baptism be done but once, yet the virtue and force of it is perpetuall: p. 114so that there needeth not any repetition of the act, nor the institution of any new Sacrament to recover the efficacy therof; but that by faith, and repentance the force of former Baptism is applyed to future sins for their Remission. I will affirm nothing rashly about this question. But against Epicures, and libertines we deny that any sin is remitted in Baptism, but such wherof the soul in present standeth guilty: To say, that sins yet to come are pardoned in Baptism as it were by an ante-dated pardon, is dangerous; no, no, we may not say so: what is past before Baptism is pardoned, and mortified, viz. originall sin in children, actuall in men-grown; not sins to come, and uncommitted, these are not pardoned (we speak not of the intention of God to pardon, p. 115but of actuall Remission) not actually remitted, till by repentance the soul of man be (as it were) re-baptised in the blood of Christ: Briefly then to the question, propounded, I would give this Answer: that Baptism doth profit us in respect of sinns committed afterwards, not becaus they are pre-remitted, or that in Baptism, there is an ante-dated pardon granted; but becaus in Baptism the blood of Christ is communicated, to be a remedy at hand ready for application: which application must daily be made by the hand of faith, if we desire dayly pardon: hence we are taught in the fift petition, to pray for our daily pardon: wherin doubtless we pray for what we want, and not for what we have already: yet because this remedy is p. 116not de Novo, given every day: but once for all in Baptism: therefore we say, That the Efficacy of Baptismall Remission doth in some sence, extend it self to the sinns of afterward. This for Remission.

REGENERATION is intended in those words of the Church, A new birth to Righteousness. As sinn is purged away: so also the Spirit of grace bestowed in Baptism, to be, as the habit, or rather as the seed, whence the future Acts of grace, and holiness, watered by the word of God, and good education, may in time spring forth. This Spirit is promised to be conveyed by Baptism, Act. 2.38. wherupon Saint Paul calleth Baptism,Tit. 3.5.Titus 3:5 the washing of Regeneration, and renewing p. 117of the holy Ghost. This was confirmed visibly in the Baptism of Christ. The holy Ghost descended on him, comming up out of the water, Matt. 3.16. Nor only then, but in the Acts of the Apostles, we find the sensible manifestations of the Spirit still mentioned, with relation to Baptism: which doubtless the providence of God did so order, and dispose of, that by their sight, and sence, their faith might be established touching the efficacy of the Sacrament. This is that immortall seed, wherof Saint Peter speaketh,Pet. 1.23 and which Saint Iohn mentioneth,1 Iohn 3 9.1 John 3:9 as the preservative of the faithfull, from the sinn of finall Apostacy: the sinn unto death.

Hereupon our Church remembring that our Saviour p. 118joyneth water, and the spirit in the work of Regeneration, doth in her Liturgy of Baptism,Ioh. 3.5.John 3:5 pray for the Infants, that they may be baptised with water, and the holy Ghost; that God would please, to sanctifie them, and wash them with the holy Ghost; that they may receiv Remission of sinns, by spirituall Regeneration; that God would give his holy Spirit to these Infants, that they may be born again; that not only the old Adam, and all carnall affections may dy in them, and be buried; but also that the new man, and all things belonging to the spirit may be raysed up, may live and grow in them; that so they may have power and strength to prevail against, to triumph over the Divell, the World, and the flesh: finally, that they which are then baptised, p. 119in this water, may receiv the fulness, of his grace: hereupon our Church looking upon the gracious promise, doth after the act of Administration of Baptism, give thanks for this benefit, that it hath pleased God to regenerate the Infant with his holy Spirit. Thus much for the Benefits of Baptism.

CHAP. IX. The Benefits of the Lords Supper.

AS by Baptism we are incorporated into, and made one with Christ: So by the Lords Supper, is this Union continued: It is the exhortation of our blessed Saviour to p. 120his Disciples,Chap. 9. whom he compareth to branches ingrafted into the Vine;Iohn 15.….John 15 saith he, Abide in me, and I in you: using this as a Motive; As the branch cannot bear fruit of it self, except it abide in the Vine, no more can yee, except yee abide in me. And his prayer for them, he concludeth with this, That the love wherwith thou (O righteous Father) hast loved me, may be in them, and I in them. Iohn 17.John 17By which places, and passages is intimated a mutuall and reciprocall incorporation of Christ in us, and of us in Christ. Now if we ask how this is wrought, and how discerned: heare Saint Iohn:1 Iohn 3.1 John 3 hereby saith he, we know that he abideth in us, by the spirit which he hath given unto us: and again more fully: hereby we know that we dwell in him, &c 4.13.and he in us▪ p. 121because he hath given us of his spirit: It is then the spirit, which is the immediate worker of this mutuall union betwixt Christ, and his Church. But further, would we know how, and by what ordinance the spirit doth work this union: The Apostle Paul helpeth us, saying, by one Spirit are we all baptised into one body;Cor. 12.13 and have been all made to drink into one Spirit: Thus plainly manifesting the Sacraments, to be the Instruments of the Spirit, in working this Union and Communion: but of all the rest most full is that text of our blessed Saviour: he that …ateth my flesh, Ioh. 6.56John 6:56and drinketh my blood, dwelleth in me, and I in him: that is, becometh one with me, and I with him: This is so much more manifest in this Sacrament, if p. 122we mark the analogy betwixt the sign, and the thing signified: bread and wine, the food of the body, becometh one with the body: So is it here: Christs body, and blood united to us, and made one with us by an un-speakable and unseparable conjunction. Only here is the difference: that bread of Earth is changed into thy body because thou art more excellent than it: but this bread which came down from heaven, is more excellent, and active than thou art, and therfore by little and little doth spiritualize and as it were change thee into it. By all which it is evident, that the primary grace, and benefit conferred by the Sacrament is, as I said before, our incorporation into Christ, our union with him.

p. 123The secondary, and so the peculiar grace of the Lords Supper, is (as the Catechism hath well expressed it) the strengthning, and refreshing of our souls, by the body, and blood of Christ, as our bodys are by the bread and wine. Bread doth nourish, and strengthen the body, Psal. 104.15. Hence that phrase, the staff of Bread: becaus as a staff doth uphold, and strengthen the weak and feeble knees: so doth bread strengthen the drooping spirits. So doth the body of Christ, well and worthily received, strengthen the soul in grace, and holiness. Wine cheareth the heart,Iudg. 9.13.Judg 9:13 and quickneth the spirits. So doth the blood of Christ revive the drooping soul:Cant. 7.9.Song 7:9 gladdeth the heavy heart: causeth spirituall joy, and exultation. Thus p. 124that naturall quality, which God hath placed in the Elements to work upon the body, doth most excellently manifest that spirituall efficacy, which is in the body, and blood of Christ to work upon the soul: even to produce a spirituall strengthning, and refreshing of the soul, to cure those spirituall diseases to which the soul is subject.

Spirituall diseases in the soul.These diseases are spirituall weakness, and weariness: faintings, and defectiveness: Apostacie and declination: That this is so, not only the frequent admonitions, and exhortations in sacred Scripture do pre-suppose: but also is confirmed by reason, and evidenced by too wofull experience. Reason to confirm this, may be drawn from the nature of grace it self, p. 125which is no part of the soul, nor any faculty in the soul, but only a quality dwelling in the soul, as light in the Ayr, heat in the water; or rather as sap in the branches: for as they dry up, and wither, if either the union of them to the root be cut off, or the passage of the sap be hindred, and interrupted: so is it here (that is) except there be a conscionable use and attendance upon the word, and Sacraments, we cannot expect, that grace should live. The seed of the New-birth is termed incorruptible by S. Peter, Pet. 23.because by using the means appointed, it is preserved from decay: Not so is it in the naturall birth; no use of means, no food, nor physick can preserv the liveliness of that, beyond an appointed time. Nay even the preparation p. 126of a Remedy is the supposition of a malady. As therefore the ordination of Baptism to incorporate us first into Christ, doth prov that by nature we are wild Olives: so the ordination of this Sacrament, to continue this Union, and from this Union continued to convey spirituall strength, and refreshing doth sufficiently prov what would become of us after we are in the state of grace, if God should leav man to himself.

Behold then the goodness of our God, who knowing our malady, hath provided a Remedy: this Remedy is to partake of the holy Sacrament of Christs most blessed body, and blood: for which cause our duty is to frequent the same; both to prevent, but especially to repaire the p. 127decays of grace in the soul; so then, dost thou keep thy standing in grace? hast thou as yet not failed, nor faultred? yet be not high-minded, but fear the worst; thou knowst not what tentations may encounter thee; nor how much strength thou shalt need: Go therefore to the Sacrament that thy soul may be strengthned, thy strength increased; prevent a mischief: But now, hast thou failed, stumbled, fallen, oh then make haste to this blessed Ordinance, that thou mayst be refreshed and recovered. See then how much they are Enemies to their own souls, who suffer themselvs to be hindred, and kept away from this blessed Ordinance, whether it be through covetousness, or consciousness. While men covet revenge (or as they p. 128use to speak) while they desire to right themselves, by following the Law, they lose the benefit of Receiving; not that they must needs forbear, but Sathan doth so disturb the passion in them, while they prosecute the Law, that they cannot settle their thoughts to so holy a work. Consciousness also keeps many back from the Sacrament; when sinn hath gotten into the soul, and guilt hath crept into the conscience, we dare not present our selvs before God, but like our father Adam do hide our selvs, and prov the greatest enemies to our own souls.

To shut up this point: see how each Sacrament doth work as a convenient means to produce that end for which they were ordained. Baptism is appointed to admit us p. 129into the Covenant of grace; to give us our first title, and interest in Christ: and in it we have wrought in us Remission, and Renovation, a death unto sinn, and a new birth unto Righteousness. The Lords Supper doth strengthen, and refresh our souls, and therefore fitly appointed, and designed to this end: to be the Sacrament of our Confirmation. By Baptism (as we heard) the soul was regenerate, and made partaker of the seeds of grace: These seeds being watered, and as it were hatched up by the Ministry of the word, are strengthned, ripened, and confirmed by the Sacrament of the Lords Supper: and now is the faithfull soul confirmed in the state of grace, and certain expectation of eternall Salvation.

p. 130For the close of all that hath been said, touching the efficacy of the Sacraments, peruse those few lines, which our Church hath set down in the first part of that Homily, which intreateth of the worthy receiving, and reverend esteeming of the Sacrament of the body, and blood of Christ. The words are these.

We need not to think that such exact knowledg is required of every man, that he be able to discuss all high points of the doctrin thereof: But this much we must be sure to hold, that in the Supper of the Lord there is no vain ceremony, no bare sign, no untrue figure of a thing absent. But as the Scripture saith, the Table of the Lord, the bread and cup of the Lord, the memory of Christ, the annuntiation of his death; yea, p. 131the Communion of the body and blood of the Lord in a marvelous incorporation, which by the operation of the holy Ghost (the very bond of our Conjunction with Christ,) is through faith wrought in the souls of the faithfull, wherby not only their souls live to eternall life, but they surely trust to winn their bodies a Resurrection to immortality. The true understanding of this fruition, and union, which is betwixt the body, and the head, betwixt the true beleevers, and Christ; the Ancient Catholick Fathers both perceiving themselvs, and commending to their people, were not afraid to call this Supper, some of them, the salv of immortality, and sovereign Preservative against death; Others a Deificall Communion; Others, p. 132the sweet dainties of our Saviour, the pledg of eternall health, the defence of faith, the hope of Resurrection; Others, the food of immortality, the healthfull grace, and the Conservatory to everlasting life. All which sayings both of the holy Scriptures, and godly men, truly attributed to this celestiall banquet, and feast, if we often call to mind, oh how would they inflame our hearts to desire the participation of these mysteries, and oftentimes to covet after this bread, continually to thirst for this food.

p. 133CHAP. X. Corollaries drawn from the Premisses.

FRom the observation of the particular, and speciall ends of either Sacrament, may the reason be givē, why Baptism is administred, and received but once, & the Lords Supper oftentimes:Reason, why not Baptism, but the Lords Supper i… often received. The ground of which practice binding us to obedience (under correction I speak it) I take to be not any direct text of Scripture, either commanding the one, or prohibiting the other; but the tradition of the ancient Church, received, and approved by the constitution of the present Church: Neither is p. 134this therfore in the liberty of the Church to alter,Chap. 10 both because the Antiquity and Universality of it doth prov it to be Apostolicall; and also because the originall of this custome, may in a certain sence be said to be Divine. This originall is the analogie, and proportion, which holdeth between the Sacraments of the old Testament, and the new: they had two, so had we; one for admission, the other for preservation; so have we: circumcision was for infants, so is Baptism; the Pass-over, and Lords Supper for men grown: circumcision once administred, the Pass-over often; and so Baptism once, and the Lords Supper often; add to this, that the same reason holds in the Sacraments of either Testament for the frequencie of administration: p. 135for why Circumcision but once, and the Pass-over often? but because one birth-day is enough, not one day of feeding: so here, once baptised, because it sufficeth to be once admitted into the Covenant of grace: but often do we receiv the Lords Supper, becaus we do often merit expulsion, and so need a frequent confirmation. Baptism doth seal to us the remission of originall guilt, which is but once contracted, and so once remitted: The Lords Supper doth seal to us the remission of actuall transgressions, which being often committed, must be repented, and so often remitted. Baptism is the Sacrament of our Regeneration, when the seed of grace is conferred upon our souls; this needeth to be done but once: The Lords Supper is the Sacrament of our p. 136confirmation, whence those seeds of grace are to receiv increas of growth by the dews of heaven; and this is necessary to be done more than once; often therfore do we come to the Sacrament of the Lords Supper.

Now, if any demand, how often we ought to approach to the Lords Table;How often we are to receiv the Lords Supper. it must be answered, the Church hath power to stint the smallest number; but only mans conscience can direct him in the multiplication of that number. Fewer times than thrice a year may no good Christian in the Church of England receiv the Lords Supper, because it is so ordained by the Church; but how oftner, is left to the direction of his own conscience, and the advice of his spirituall Physitian.

So much the more to blame p. 137are they, that neither by the Law of the Church, nor by the necessity of their own souls are perswaded to frequent the Table of the Lord, but rest themselvs within the customary compasse of once a year.

It may be objected,Object. that once a year was as much as Israel did eat the Pass-over: nor would God doubtless have neglected to command expressly the more frequent receiving of it, were it necessary.

But (for answer herunto) what authority have we to inquire, or to assign a reason,Sol. why God did not command this or that? His Laws, and Ordinances are to us a light of direction, not his Omissions: God appointed to the Church of Israel no Sacrament for the spirituall incorporation of femals, p. 138no more publike, and generall fasting dayes, but one in the year; no Ember-weeks at all, that is, no time of solemn fasting, and prayer, before the Ordination of their Priests; doth it therfore follow, that we must have none? or shall we say that such things are not needfull? ought not we in the new Testament, having received greater grace than they, super-abound, and goe beyond them in the practise of Piety? Apply it thus to the objection, passing by the reasons of policie which might be assigned, why the Pass-over was celebrated but once a year: let us say, that inasmuch as it is plain that the Sacrament is the Ordinance of God, for the preservation of us in the state of grace, and the way to strengthen, and refresh our souls, wherof we have continuall, p. 139and daily need; therfore it is a point of Christian wisdome to be as frequent in the receiving, as possibly we can, the oftner, the better.

As on the other side, since Baptism is administred but once in the life time, (a point so firmly beleeved, and acknowledged by all, that even the Anabaptists, whom we tax for re-baptising those, whom our Church hath baptised, since that learned Beza, and others after him, have wrung from them that Text of Act. 19.4.6. will rather deny our Baptism to be a Sacrament, than grant a necessity of rebaptising.) Since, I say, Baptism is done but once, how much doth it concern them, who are imployed in that sacred service, to see that all things be done according to the rules of the holy Spirits direction? p. 140Lest, what is not then done, peradventure hereafter be never done at all, and so the guilt of this carelesness press the soul down to hell. What is required of the Receiver, is handled in the next chapter. In the Minister honesty is commended, but authority is required. Some question there is touching his intention, that is, whether the action be not Sacramentall, except the Minister intend it so to be. Doubtlesse in this, as in Prayer, and Preaching, his roving thoughts, and distempered passions may defile them to himself, and not make them ineffectuall to others.

A second Corollary deducible from the former premisses, is the Necessity of the Sacraments,Necessity of the Sacraments. concerning which the Doctrin of the Church is, that the two legitimate, and p. 141true born Sacraments, are generally necessary to salvation.

This is plain out of the first question answered touching the number of the Sacraments; How many Sacraments hath Christ ordained in his Church? Two only, as generally necessary to salvation: which words, as they do intimate, at least do seem to intimate a superduality of Sacraments in some certain sence (**In the Homily, wherin is declared, that Common Prayer, and Sacraments ought to be administred in a known tongue; after that, is shewed what is a Sacrament. The question, how many Sacraments, is thus explained: f…r the number of them, if they should be considered according to the exact signification, there be but two, &c. But in a generall acception, the name of a Sacrament may be attribu…ed to any thing, wherby an holy thing is signified: In which understanding of the word, the ancient writers have given this name▪ not only to the other five, commonly of late years taken, and used for supplying the number of seaven Sacraments, b…t also to divers, and sundry other Ceremonies, as to Oyl, Washing of Feet, and such like: not meaning therby to repute them as Sacraments, in the same signification that the two forenamed Sacraments are. see this explained at full in the Book of Homilies;) so do they fully deliver the Doctrin of the Church p. 142touching the necessity of the Sacraments, viz. that as (I said) they are generally necessary to salvation: this, all grant, but all agree not in the manner of their necessity; explicate it thus: First, they are necessary, ex praecepto, as being appointed, and commanded by God, the author of them. Secondly, because this is not enough, we say that they are necessary, ex naturâ rei, even in respect of that nature, which God hath put upon them, being appointed, as means, and instruments to transferre, and convey that grace, without which no salvation: and indeed this kind of necessity is the ground of the other; for therfore are they commanded to be used, because they are ordained to be as means, wherby we receiv grace. Thirdly, add this also, that they are necessary p. 143as means without which that grace is not ordinarily conferred.

Thus understand those texts of Scripture, which are alleadged for this purpose. viz. Except a man be born of water and of the spirit,Ioh. 3.5.John 3:5 he cannot enter into the Kingdome of God. And, except yee eat the flesh of the Sonn of man,Ioh. 6.53.John 6:53and drink his blood, you have no life in you.

Thus may we understand that phrase of the Catechism, generally necessary, that is, commonly, and in ordinary: So that if the Spirit (who being an Omnipotent Agent, is not tyed to any means: being a spirituall Agent is not tyed to externall means) if he, I say, do convey grace to any without the use of the Sacraments, this is to be accounted extraordinary.

p. 144Hitherto referr the cases of un-avoidable extremity, in which doubtless,Ioh. 3.5.John 3:5 the spirit worketh without these means. But generally and in ordinary they are, necessary and so commanded.

Wherfore let it be thy care, to take heed of neglecting the use of the Sacraments. When God maketh them ready, and calleth thee; be thou ready. Say not: Another time I may receiv them, if not now. Or if not at all: yet I may do well without them, This is presumption unpardonable.

And so much for the second generall part.