Treatise of the Sacraments, Part 3
THE THIRD GENERALL PART.Part. 3.
CHAP. XI. Of the Qualification required of them that come to the Sacrament.
WHAT a Sacrament is, we have heard; and for what end each Sacrament was ordained: and so have learned the efficacy of the Sacraments, and the benefits therby obtained.Chap. 11 It remaineth that we proceed to enquire, whether this efficacy of the Sacraments depends only, and wholly upon the operative force, and active virtue included in them; or whether this efficacy be only found in them, when they work upon a subject fitted, and pre-disposed: or (to speak to the capacity of the vulgar) whether there be any thing required of the Receiver, to fit him for the benefits of the Sacrament; so necessarily, as that the want of this preparation, doth bar him from the benefit of the Sacrament.
In the answer to this question, there is a direct opposition betwixt the Romish, and reformed Churches. They hold the efficacy of the Sacrament to be so great, that there needeth no preparation, and qualification of the Receiver. We of the Reformed Churches, contrarily mantain: that except the Receiver be thus, and thus qualified, he loseth the benefit of the Sacrament.
Not as if the Qualification of the Receiver doth concur actively to produce the grace of the Sacrament; but becaus in all the works of God, wherin he is pleased to make use of the creatures, as the instruments of his own right hand, he hath allotted to each of them a certain measure of activity, beyond which they cannot extend their efficacy: consequently there must be a certain previous disposition in the matter wheron they work, which, if it be wanting, their activity proveth ineffectuall. Instance in the fire, God hath placed in it a certain power of heating, and burning, yet becaus this power allotted to it, is finite, therfore it cannot heat the snow, nor burn the water. Things must be dried before they are apt to kindle; so that the former question touching the efficacy of the Sacrament, is not much unlike to this; whether there be in the fire so great activity, as to burn all materialls whatsoever it toucheth, or whether the fuell must be first dried, and fitted for the fire, before it will catch the flame? We teach, that the fuell must first be dried: nor can we conceiv but that there was more than ordinary vigour in that fire which,Kings 18.38 upon the prayer of Elijah, fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench: so here such an efficacious, and working power we acknowledg in the Sacrament, as to produce the work of grace in the Receiver who is fitted, and prepared, but not otherwise. Let no man stretch this comparison further than it is expressed: we do not say that this activity is in the Element, as heat is in the fire, we know that a corporall substance is no more capable of inherent grace, than a spirituall substance is capable of heat and cold. But the efficacie of the Sacrament is from the Spirit, which, by an Almighty word, having united the thing signified to the sign, doth by the one convey the other to work upon the soul, as hath been shewed.
Now that something should be required of them that come to the Sacrament,Equity of a qualification prerequired. by way of qualification, is but just, and equall: God will be sanctified of all them that draw near to him:Levit. 10.3. and hereby doth he stir up the slothful soul of man to look about, lest by his wretchlesness he do barr himself of that benefit, which is to be gained in the Sacrament. What that thing is which is required, we must find out, by taking notice of the age of the Church, wherof we speak, and of the Sacrament wherof the question is framed: for if we speak of the Church in fieri, in the first plantation; then, becaus it consisteth of them that are men grown, at least, past their infancy, there is required of them Repentance, and Faith to fit them for Baptism, no less than to the Supper of the Lord. But if we speak of the Church in facto, in the succession, and propagation; then (becaus it consisteth of infants, aswell as men grown) if we speak of men-grown, who heretofore were baptised, there is required of them to fit them for the Lords Supper (which is that only which they need,) Repentance, Faith, and other graces. But if we speak of infants, who are only admitted to Baptism, and not to the Supper of the Lord, the most that is required of them, is no more but that they be holy; not by any inherent holiness, for how should that be discerned? but by a federall sanctity, that is, that they be born of Christian parents: I say this is the most that is required of them, or rather, the most that we look at in them: if they have a Christian to their Parent, either father, or mother, this is enough to entitle them to Baptism; nor is ther any question at all touching this, save only with the Anabaptists.
Whether the infants of heathens may be lawfully baptised, may be a question, in as much as father, nor mother, are within the Covenant: Some light, for answer to this question, may be taken from the law of Circumcision,Gen. 17.12. and the practise therof in Israel. For infants of eight dayes old,The Church in such cases supplieth the place of a parent whether born in the house, or bought with money, must be circumcised: Proportionably it may seem lawfull for a Christian, if he have bought, or adopted the infant of an heathen, to present him to the Sacrament of Baptism. But letting that pass, there is no doubt, but the infants of Christian Parents may be baptised: nor is there any thing more than this passive capacity required of them, or respected in them; and this I take to be the readier way to deal with the Anabaptist, than to shew it possible, that infants also may have the spirit of grace, and that in charity we may think so of them, and consequently admit them to Baptism. Which miserable shift did specially arise from the opinion of them, who denied the Sacraments to have any instrumentall efficiency in the conveying of grace, allowing them only to be seals to confirm, not instruments to convey: wherupon, when the Anabaptist objected the defect of grace in infants, to bar them from the Sacrament, in as much as to set a seal to a blanck, is to no purpose; they, of whom we speak, defended their practice by the judgment of charity. In which respect I may prais their zeal: but I do suppose this to be the readier way to deal with the Anabaptist; to say that children are to be baptised, not to confirm them in grace, but to conferr grace upon them; that they are presented to Baptism, rather to be initiated, than to be confirmed in the possession of grace. But, in as much as my purpose is not to dispute with hereticks, but to set down the Doctrin of our Church, touching the Sacraments, which our Church hath done, with respect unto the use of the Sacraments in the plantation of the Church, and first conversion of men to the faith; following herein the lines of the Scripture, the passages wherof do still look that way, as may appear by all those texts, which the Anabaptists (ignorant of this) have mis-applied, to cry down the baptising of infants; Since, I say, this is my purpose; let me proceed in the search of that qualification, which is required of them that come to the Sacraments.
Touching Baptism, the Catechism saith, this is required of them that come to be baptised, Repentance, and Faith: Touching the Lords Supper, the same Catechism saith: It is required of them, To examin themselves, whether they do truly repent them of their sins, steadfastly purposing to lead a new life; whether they have a lively faith in Gods mercies through Christ, with a thankfull remembrance of his death, and whether they be in charity with all men.
In the Homily teaching the worthy receiving of the Sacrament, saith the Church; we must certainly know, page missing Divell,Chap. 12 still in use ever since the Primitive Ages of the Church.
What Repentan…e is.
THe nature of this Repentance will appear in the Name, and in the Act thereof: both expressed in the words of the Catechism.
The Name doth in our language betoken sorrow: to repent of any thing, is to be sorrowfull for it: so that Repentance may not unfitly be called a godly sorrow for sin.
Note here first,1. Note. it is not Anger, but Sorrow: hence it is, that humiliation more or less is a perpetuall adjunct of Repentance.Ioel. 2.12. David mourned, Peter wept; all penitents do griev, and mourn for their sins: So that tho all sorrow be not Repentance, yet all Repentance is sorrow: this affection is indeed the very root, from whence all the branches of Repentance, and Reformation do spring: This affection we know to dwell in the heart, as it is fit it should; the heart is the proper seat of grace, and therfore of Repentance; that which is true, and saving Repentance, is, and must be in the heart, an hearty sorrow, not hypocriticall.
Secondly,2. Note. Repentance is not every sorrow, but sorrow for sin: The proper object of sorrow is Evill: of all evills sinn is the greatest: of all sorrow, the sorrow of the penitent soul is the greatest; fittherfore, that the greatest sorrow should be placed upon the greatest evill: Repentance therfore is sorrow for sin.
where note, that this confession must be made,A note touching Confession. alwayes to God; many times to the Minister: and in some cases to the Church, and congregation. Thirdly, In the hand, perswading men to Reformation, and Satisfaction: Reformation respecteth the practise of righteousness, towards God; Satisfaction hath reference to the wrongs of man, which is made by submission in case of detraction, and slander; by restitution in case of fraud, and violence: Touching Restitution, note the persons, and things: for the persons, all are bound to make restitution,A note touching Restitution. who have had any hand in causing the losses, dammages, and injuries of their neighbours, Lev. 24.18.21. these ought to make restitution to the person damnified, if it may be, to his heirs if he be dead; to God himself in case the other parties be not known, or cannot be found, Num. 5.5.8. For things: the thing it self would be restored in kind, if it be to be had; or else the full value of it, if it be altered, together with sufficient recompence for the wrong susteined, Lev. 6.5. Num. 5.7. The necessity of satisfaction is great, for we cannot be assured in conscience, that our Repentance is sound, and good, except we make satisfaction, if it ly in our power. Say the same of Reformation.
Chap. 13.CHAP. XIII. Of Faith, the second Branch of the Qualification, common to both Sacraments.
THE Nature of this grace, will appear in the Act, and in the Object; The Act here mentioned, is stedfastly to beleev: The Object is, the promise of God made in the Sacrament: So that hence we may gather, what faith is, even a stedfast beleef of the Promise of God. Where is to be noted, that this definition doth not comprehend the whole nature of faith, but only that use, and exercise of it, which is Sacramentall, yet hence we may discern the nature of it in generall: for if instead of this word, the promise, we substitute this word, the truth of godliness, wherof the promise is one branch; then have we a full definition of faith,The full definition of Faith in generall. viz. That faith is a stedfast belief of the truth of godliness. By the truth of godliness, we understand, that holy truth, which in the word of Scripture is revealed, whether for knowledg, as the history of the Creation, Redemption, &c. or for practise, as the Precepts, Threatnings, Promises; all which by faith, we stedfastly beleev; and then is it manifest that our beleef is stedfast indeed, when the truth of godliness doth leav an impression upon the soul: for this is the property of this holy truth, that where it is received, and beleeved as it ought, there doth it new mould, and frame the soul, and change it into the image of it self;…ote the phrase of Rom 6.17. foreign, q.d. c…o… ding to which you were n…w moulded. ex. gr. Beleef of the precept, if stedfast, frameth the soul to obedience; of the threatnings, to fear, and trembling; of the promise, to trust, and confidence: Thus we say, that beleef of the precept is an obedientiall assent: beleef of the promise is a fiduciall assent. This fiduciall assent, or stedfast beleef of the promise, the Scripture doth other while express by these phrases; To rest, and rely, or lean upon God, to stay, to roll upon, to trust, to place confidence in him, &c. The reason whereof is, because in Scripture phrase, he is not accounted to beleev the promise of God, who doth not therupon put confidence in God. Say the same touching the precepts and threatnings. Not he that subscribeth to the truth of them, but he that feareth, and obeyeth, is the beleever. Thus we see how Faith is a mothergrace, viz. the Mother, and Nurs of Reverence, Obedience and Confidence. So then stedfastly to beleev the promise, is but one act of faith; and so the Church saith, Faith, by which we stedfastly beleev the promise; This is one act, but not the only act of faith.
Note further, that the Church addeth; The promises made to them in that Sacrament; which is no less true in the Supper, than in Baptism. Sacramentall faith, that is, the exercise of faith, as a qualification to fit us for the Sacrament, must specially look upon the Sacramentall promise, and stedfastly beleev that speciall promise, which is made to the Receiver in the Sacrament. As in the Sacraments, so also in the duty of Prayer, humiliation, and every particular occasion, wherin our faith ought to have a speciall relation to the promise, Mans duty is to look to that promise which in speciall respecteth that duty, and by faith to lay hold upon it; else doth he deserv to lose the benefit of the Promise.
The promise made to us in Baptism comprehendeth the exhibition of grace, Act. 2.38. the remission of sins, Act. 22.16. consequently, the salvation of the soul, Mar. 16.16. The promise made to us in the Supper, is intimated in those words, This is my body, this is my blood, which is shed for you; which Saint Paul explicateth thus: The communion of the body, and blood of Christ, i.e. as we have heard, an effectuall means to convey the body and blood of Christ, even Christ and all his benefits to the worthy Receiver.
Hence give answer to that question, viz. How it commeth to pass, that the faithfull do receiv the body and blood of Christ in the Sacrament; the Church saith, they are verily, and indeed taken, and received of the faithfull, but how commeth it to pass?
Answ. That it is done by virtue of Christs promise, and the Receivers faith meeting together: The promise of Christ is, that the elements thus blessed, and received, shall be to the Reeciver, the body, and blood of Christ; the Receiver therfore doth look upon the signs, as instruments of conveyance, means of receiving. Now these two, viz. the promise of Christ, and the faith of the Receiver meeting together, do make a kind of omnipotency: Christ can perform whatsoever he promiseth; and faith can beleev whatsoever he revealeth: so to the beleever this, yea, and all things else are possible.
Object. Possible therfore is Transubstantiation, since Christ can do what he saith.
Sol. We question not what Christ can do, but whether he doth so indeed, as the Romish Church saith; their assertion of Transubstantiation we dare not receiv, lest we should forfeit our eyes, and other senses, which God hath given us, to inform our understanding in their severall objects.
Object. But blessed is he that beleeves, tho he see not.
Sol. True, and therin we trust to have our part, because we firmly beleev, that in the Sacrament we do indeed receiv the body, and blood of Christ, tho we see it not: yet dare we not receiv Transubstantiation, becaus we see the contrarie: neither do we find any miraculous Transubstantiation, in all the Scripture, but what was sensible, yea subject to the eye. Moses rod turned into a serpent, the water changed into wine at the marriage, were visible, and sensible transformations; so would this in the Sacrament if there were any at all.
Chap. 14CHAP. XIV. A speciall note touching both these branches of Sacramentall qualification.
WHen we teach the necessity of these two graces in the way of qualification to the receiving of the Sacrament, we understand it not in respect of the act of the Church, administring the element; but of God bestowing the benefit: and so are we to understand the words of the Catechism, which saith, that these two graces are required of them that come to be baptised: speak we of the administration of the Sacrament, there must be a profession of these: speak we of the benefit, there must be a reall performance of them, else nothing done: Except men profess them, the Church may not admit them; except men perform them, God wil not make them partakers of the benefits: the Church may refuse none that professeth, God will refuse none that indeed performeth.
Quest. Quest.What if the profession be fained and counterfet, shall that suffice?
Answ. Answ.It is not in man to search the heart. The profession of Simon Magus gave him admission to Baptism: nay, our Saviour tho he knew the fals heart of Iudas, yet forbade not his presence at the Pass-over: but tho man admit him to the Element, yet upon his want of Faith, God will barr him from the benefit of the Sacrament.
Object. If then Simon Magus had afterwards repented of his false profession,See Saint Austin touching this l…b. …. De …aptismo contra Donatistis. cap. 12. yet it should seem that he had remained extra Christum, without Christ, except he be rebaptised, in as much as at first his want of faith did bar him from the benefit of Baptism.
Sol. This is a case, which we may with reason beleev, that the providence of God doth watch to prevent: but suppose it possible, yet neither is there any need of rebaptization, nor shall he remain disunited from Christ. Sacraments are means of union in ordinary, but God is not tied to them. Besides, tho Baptism be the first Sacrament of incorporation, and union; yet not the only one: Add this, that, as Repentance can, after a sort, undo what hath been done in the way of sinn: so may it in such a case supply the defect of former times, and cause that to be now done, without any ceremony, which at the ordinary time was not done. Lastly, in such cases we may distinguish between the benefit of Union, and Incorporation, and the benefit of Remission, and Regeneration; these later may be suspended for the present, tho not the former: but by extraordinary dispensation, the man who hereafter shall perform what is required, in the way of qualification, tho for the present he do it not, yet may be incorporated, and united unto Christ; because in such a man Repentance, and Faith, are in actu signato, & radicali, tho not in actu exercito, secretly lodgging in the heart, and seen to God, tho not sensible to the man himself. And mark that I say the Incorporation of such a one is by extraordinary dispensation,Note. for in this we may conceiv a difference betwixt Gods dealing with men in Baptism, and in the Lords Supper: the Lords Supper being often received, except there be a reall performance of repentance and faith answerable to the verball profession [in actu exercito] God may suspend all benefit of that Sacrament, without irreparable harm, the next time may repair what the former did not; but Baptism being but once administred: because it may seem that who so is not then incorporated, must remain for ever disunited; therfore tho there be not in present a reall performance of Repentance answerable to the profession, yet will not God suspend all benefit of Baptism, but notwithstanding their carelesness, granteth to them, who belong to the Election of grace, present union with Christ, and implantation, but not Remission, and Regeneration till afterwards: Neither is it absurd to conceiv an union with Christ, without any present fructification; for if the plant ingrafted into the stock doth not presently draw sap from the root, which yet is a naturall Agent, and cannot suspend its operation: how much more may Christ, who is a voluntary Agent, suspend his influence for a time, tho the party be truly united to him.
According to this may we explain that position of the Schools, Sacramenta conferunt gratiam non-ponenti obicem, i.e. that if man be not a hindrance to himself, the Sacraments are not empty signs, but reall instruments to conferr grace: Now that barr, which alone hindereth, is impenitency, and infidelity: Who so doth not profess repentance, and faith, may not be admitted; who so with his profession doth not joyn reall performance, ordinarily, doth not receiv the benefit of the Sacrament: much less they, who profess, and practise the clean contrary. Note that all this is spoken only, De Adultis. The case of infants followeth in the next Chapter.
CHAP. XV. A Digression, handling the case of Infants Baptism.
THis that hath been delivered touching the necessity of Faith and Repentance, by the way of qualification, is willingly received by the Anabaptists; and the authority of our Church, in this particular, is by our infected Country-men alledged against our practise of infants Baptism; the lawfulness of which custome we proved, cap. 7. and satisfied their objections made against our Arguments: It remaineth that we now examin their arguments, and see what strength they have to prov that Infants ought not to be baptised:Chap. 15 Say they, there is no warrant for it in Scripture; They have not faith, (Ergo) they ought not to be baptised. Insist we a little upon them both.
The Anabaptists first Argument.
THe Testament of Christ (say they) is so perfect, and he so faithfull, that nothing ought to be practised of Christians, which is not there warranted: But no warrant therein for the baptising of Infants, neither Precept, nor President, (Ergo) it ought not to be done. This is the triumphing Argument of all Schismaticks, which mislike the Ceremonies of the Church, whether Nationall, or Catholick.
Note the Answer.
First, To the Major, flourished over with that text of Saint Paul, Heb. 3.2.6. Christ was faithfull, so was Moses; he as a sonn, Moses as a servant; his testament is therefore as perfect as that of Moses: True, but know we not that the faithfulness of a man, in his office, is to be measured according to the Intent, and Scope of his office imposed? in which if he fail, he is unfaithfull, if he fail not in that, then is he not unfaithfull, tho he look not to other things; The Minister may be faithfull, tho he meddle not with the sword of Justice; The Magistrate, tho he fight not with the sword of the Spirit: So then, what was the office of Moses? of Christ? of the Apostles? The office of Moses was to plant a Nationall Church in the Commonwealth of Israel: The office of the Apostles, to propagate the Church, and to make it Catholick throughout the world: The office of Christ was to work the Redemption of mankind: See the particulars in Dan. 9.24.27. If any of them fail in these, then are they unfaithfull; else not hence it was Moses office, to set down particular orders for that Nationall Church: Contrarily the office of the Apostles to appoint generall Rules, and Orders for the Catholick Church: Christ by himself did neither of these: but both these, and whatsoever else was necessary for the welfare of Church, and Common-wealth, by his Magistrates, and Ministers in severall ages: But by himself in his own person he established the Covenant of grace, and salvation, gave the Word of life, ordained the Seals, and instituted a Ministery, and so was faithfull in his house as a Sonn, and worthy of more honours, than either Moses, or the Apostles. Thus we give answer to the Major.
2. To the Minor thus. We grant, that neither Precept, nor Pattern formall, and explicite, is to be found for infants baptising; but both Precept, and Pattern virtuall, and implicite; which if found, is not to be neglected: That both may be found in the new Testament, comes thus to be proved.
First, PRECEPT VIRTUALL and IMPLICITE: The precept of God to Abraham, and Israel, for the incorporation of their Infants, by a Sacrament, was not repealed by Christ, but rather confirmed, and consequently, tho not expressly written by the Evangelists, yet nevertheless delivered by Christ; the Ceremony indeed of Initiation is altered, but the duty it self doth stand still; for what was not repealed, ought to remain: Again, this is to be marked, that God by Moses establishing a nationall Church, hath drawn a perfect pattern, and modell therof to our hands. Now therefore as no better laws for the Common-wealth, than those, which from Moses may be transferred; So no better Orders for the Church, than such as may from thence justly, and without wrong to the time of truth, and grace in the new Testament be translated: Some judiciall Laws were peculiar to that Nation, at least to that age of the world; some Ecclesiasticall rites were also peculiar to that age of the Church, and may not now be allowed: but others there were more morall, and so more perpetuall. And indeed no better directions than what may be fetcht from amongst these. Our Saviour hath gone before us, and given us an example. All grant that the spirituall Courts, the Censures of the Church, the proceeding in the Censures are by our Saviour, fetcht from the Church of the Jews, Mat. 18. from thence doth Saint Paul argue for the maintenance of the Ministery. Cor. 9.13.14. Laws touching the libertie of womens partaking of the Lords Supper, are thence enacted. Times, places, persons, consecrated to the service of God, are, and were ordained by the Church, in the Imitation of Israel: and so also do we conclude, the perpetuation of incorporating Infants into the Church of God; which in that Church having been enacted, was not repealed in respect of the substance of the duty, tho the Circumstance, and Ceremony be altered: for we read in Act. 1.3. that our Saviour in his 40. dayes conversation, taught the Apostles things pertaining to the kingdome of God, and Matt. 28. he bid them teach all Nations to observ all things that he had commanded them. It being therefore manifest by tradition, that Pedo-baptism hath ever since been practised in the Church of God: doubtless it had not been admitted, had not the Apostles, by this Commandement of Christ, appointed the observation of it. Thus we find a precept virtuall, and implicite.
2 PATTERN VIRTUALL and IMPLICITE, is in the baptising of whole families, as of Lydia, Crispus, Gaius, Stephanus, and others, in which who doubteth, but there were Infants also. What say we to those three thousand souls mentioned, Act. 2. Is it probable that they were all present at Saint Peters Sermon, it being in a private house? is it not rather probable, that the men being present, and converted, they brought also their families to be baptised? so that the totall summ of men, women and children, might be 3000 souls: And here doubtless the proceeding of the Converts was answerable to that in Gen. 17. no sooner is the Covenant made with Abraham, but all the males in his house were circumcised, young and old: So doubtless no sooner was the Covenant of grace ratified, betwixt God and the Parents by Baptism, but the Infants also of the family, were accounted holy, and so baptised. Doubtless what Saint Peter said to them in Act. 2. The promise is made to you, and to your children; the same did St. Paul preach to the Gentiles, when they were converted. And how should they confirm the truth of this to them, but by baptising their children: Neither by children can we with the Anabaptist, understand their youths of discretion only, but their Infants also: for in Act. 2.39. and Cor. 7.24. the word is generall to comprehend all their issue and of-spring.foreign of foreign pario: Nomen originis, non aetatis.
Another Pattern is probably collected out of Mar. 10. the gospell read in the Liturgy, at the Administration of Baptism. The children there mentioned were [foreign] Infants, such as men do hold in their arms: Christ indeed baptised them not, but probable it is, that he might deliver them to his Disciples to be baptised (as some think) or rather that they had been baptised already: doubtless it was a pious act of the Parents to bring them to Christ; and who can much doubt of this, but that the Parents having been by Iohns Baptism directed to Christ, when they knew him, brought children to him to receiv a further blessing from him; and thus much for answer to the first, and main Argument of the Anabaptists.
The second Argument of the Anabaptists.
WIthout Faith (say they) none ought to be baptised, Mat. 28. Mar. 16. Act. 8.36. Which also the English Catechism doth allow. But Infants want faith, (Ergo) they ought not to be baptised.
Let the Minor be granted, tho if a man deny it, (as some do) I see not how they can prove it: but gratifie them in this, the Major is utterly fals, for neither do these texts prov it, nor the English Catechism. Besides there are good reasons against it.
The texts prov it not; indeed they prov the Affirmativ, That whosoever beleeveth, may be baptised: But from thence to draw a negative conclusion is against Reason; Thus out of Iohn. 3.16. it is manifest, that whosoever beleeveth, shall be saved; but will the Anabaptist thence conclude, Infants beleev not, (ergo) they shall not be saved. God forbid.
Reasons are against it.
First, In respect of Infants; There needeth none actuall faith in children, as a previous disposition, to fit them for the grace of Baptism: for why? In the Baptism of Infants, the spirit worketh not as a morall Agent to proffer grace to the will, but as a naturall, or rather supernaturall Agent, to work it in the will, to put grace into the heart, conferring upon them seminall, and initiall grace, which doth not presuppose faith, but is it self the seed of faith; To Parents converted, Baptism conveyed (as did Circumcision to Abraham) a superaddition of further grace, to what they had extraordinarily received: But to their children Baptism conveyed (as did Circumcision to Isaac) the first seeds of grace, and Regeneration. Add this, that the faith of the Parent is sufficient to qualifie the child for Baptism, yea, for the grace of Baptism; the child I say, in whom as yet corruption of nature, being scant active, calleth for no act of Personall grace to remove the barr of guilt: polluted he is, but by the act of another, not by consent of his own; therfore the faith of the Parent sufficeth to procure for the child the Sacrament, and the benefit therof: They cavill, and say, every man must live by his own faith, and not by anothers: True, we say so to; only the words of the Prophet are misalleaged, and misapplyed; the text doth not add that clause [not by anothers,] nor doth it speak simply of the benefit it self, gained by faith, viz. Justification, Salvation, Preservation, but of the preassurance of it: But not to strive hereabout; we see in Matt. 9.3. the sick man fared the better for the faith of his friends, even in the remission of sins: Parents are nearer to their Infants, and have more interest in them, than one friend in another: Infants are a part of their Parents; so that the promise of grace mentioned in the Covenant, betwixt God, and the Parent, is not ratified to the whole Parent, except also it extend to his Infant: It is then the faith of the Parent, laying hold of the promise, which qualifieth his Infant for incorporation into the mysticall body of Christ. And this is a point of good comfort to the parent,Comfort to parents. to consider the goodness of God to him, having provided for him, that as he hath been a naturall instrument to convey▪ to his child the guilt of sin, and seminall corruption; so may he also, challenging Gods Covenant by faith, be made a voluntary instrument, to procure pardon of sin, and seminall grace; a just remedy for the former malady.
The consideration wherof, were it well and advisedly thought upon, might cure that supine negligence found in Parents, who seldome think of this; and consequently, shall one day heare the just curses of their condemned children, crying, woe worth the negligence of our careless Parents, who having begotten us for their pleasure, therby conveyed to us guilt, and corruption, but never took care to cure us of this malady; yea the consideration of this, might provoke them to intend the act of their faith, and not only in the Church cursorily of custome, to present their children to God; but also actually by the prayer of faith, challenge Gods promise, for the good of their Infants: for doubtless even in this, as in all other occasions, the more intentive mans faith is, and earnestly set upon the promise to challenge it, the sooner doth it prevail, and obtain the desire. To return to the Anabaptist! since the faith of the Parents sufficeth, since the spirit worketh in Baptism as a supernaturall Agent, there needeth no actuall faith to be found in children; consequently they are deceived, who defend, that none may be baptised without faith inherent.
Secondly, In respect of Men grown, the want of faith doth not barr them from Baptism, i. e. the Church may not deny water to them, that desire the Sacrament, if they profess to repent, and beleev, tho peradventure their heart be naught. See then herein the unreasonable dealing of the Anabaptist, who will barr Infants from the water of Baptism, for want of Faith, when (as hath been shewed) not so much the actuall Inexistence of these graces, as the formall profession of them doth qualifie even Men grown, sufficiently for what the Church can do, in the administration of Baptism.
Two things are usually objected against this in the heat of contention,Objections framed against this truth. which I shall briefly touch for the satisfaction of sober minds, and so return to the former doctrin of preparation.
First (say they) children are as farr from Profession of faith, as from performance, consequently to be barred from Baptism.
To which I answer, that Profession is either actuall, or virtuall: An actuall profession of Repentance, and Faith is required of them, who by the acts of reason formerly abused, have multiplyed their personall transgressions; but for Infants a virtuall profession is sufficient, and such a profession we find in them, in respect of their Propagation: They are not unfitly termed Beleevers, because they are born within the Profession of Christianity: As also the Infants of Pagans, are justly accounted Infidels, because they are born in the Profession of infidelity: And if Saint Paul had disputed the cause, I doubt not, but as he said of Levi, that in Abraham he paid tithes to Melchisedec; so he would have said, that the seed of the faithfull do in their Parents profess the faith of Christ; Add this, that this virtuall profession is actuated by the promise of the Sureties, and Parents at Baptism; And this is the answer of our Church, to the former objection; And it is plain, that that Ab-renunciation, is the profession of Repentance, in the name of the child: so also the Recitation of the Articles, a profession of Faith, and reputed his, according to that well known saying of Saint Austin, peccavit in alio, credit in alio, as his offence, so his profession is the act of another, but his by Imputation.
Yea, but saith the Anabaptist, this is the blasphemous Invention of Pope Higinius; where, mark I pray you the spirit of Envy,Note. and Detraction, that can speak well of nothing, that is not framed in the modell of his own brain. Higinius is said indeed to have appointed Godfathers, and Godmothers: But the Interrogatories in Baptism were yet more ancient, & might be the sponsion and profession of Parents, in behalf of their children, in use long before Higinius. The profession of faith, as it appeareth by records, was at the first direct, and plain, by recitation of the Creed, and forms of Confession: Afterward it seemeth, that for help of memory, & to provide a remedy against bashfulness, that which the party repeated, was put into questions propounded by the Minister, and answered briefly (as now the form is) by the party; And what the Men grown answered by themselvs, the same did Parents for their children before the time of Higinius: But why doth his blackmouth call this custome blasphemous? why calls he Higinius by the name of Pope? had it not bin enough to have stiled this custome of Interrogatories in Baptism, answered by deputed Sureties, to have stiled it I say, (as some others do) ridiculous, and unreasonable? had it not been enough to have stiled, this Higinius Bishop of Rome, as he was indeed, but he must call him Pope? But this is the vehemency of the Anabaptisticall spirit, to lay on load of rayling words, when there wanteth weight of solid reason. By the Anabaptists own confession, the custome is very ancient: for Higinius was the eighth Bishop of Rome, lived in the year of Grace 150. long before the Pope was bred and born, ever since when, it hath continued in the Church. Boniface in his Epistle to Saint Augustin, seemeth to acknowledg, that in his dayes it had Antiquity only to plead for the continuance. But neither he, nor any since, till of late years, counted it ridiculous, much less blasphemous: But passe we over the bitterness of words, examine the matter: Why should Infants be catechised, and asked for a profession of their faith? Answer out of Lombard, Non ut instruerentur, sed ut ob…igentur. Lib. 4. Dist. 6. Qu. 1.and Bonadventure, that it is done, not for their instruction, but for their obligation: not as if the Infant should therby be taught, but that therby he may be bound to the profession of Religon: So that this is the meaning of the words, I forsake, I beleev, that is, I bind my self to do these hereafter: And this interpretation I preferr before others,Aquinas to this effect, Credo, i.e. buic fidei aggregatus sum …er fidei Sacramentum. as being more reasonable, and more agreeable to that which our Church doth resolv upon: for the Minister speaking to the Sureties saith, This Infant must promise; and afterward, hath promised;Austin thus, Credo, i.e. fidei Sacramentum percipio vel. praestò sum percipere: Ep stola id Bonifacium. In the Catechism they did promise and vow; and again, they did promise, and vow them both in their names: Hence the Church doth stile Godfathers, and Godmothers, not by the new-fangled name of Witnesses, but Sureties, which doth intimate an obligation: the which is so much the more apparent to be the intent of our Church, because that in private Baptisms, where there is a present expectation of death, neither are these interrogatories used, nor sureties appointed. By all which, it is manifest, that this is the sense, and meaning of interrogatories, in the judgment of our Church; which Lombard, & Bonaventure, dici potest, ibi sponoeri pro parvulo, quod fi ad majorem aetatem venerit & renuntiabit, & fidem tenebit. Iibidem.Lombard, and Bonaventure do give, and confirm out of Dyonisius: Hard it may seem, and harsh, (I grant) thus to explain these phrases, which being of the present tense, are strained to the future:Thus also Dionysius cited by Bonaventure, Sensus verborum, quae dicunt Patrini est, quod puer ille cum in sen…um venerit tenebit sacras professiones but he is oversqueamish, which will not bear with the harshness of a speech, when the explication of it given cannot be rejected. To shut up this point, since partly in their propagation, partly by their Sureties, a profession of Repentance, and Faith is made, the want of actuall profession is no barr to hinder infants from the Sacrament of Baptism.
The second thing objected, is this; that there is no more reason, why children should be admitted to Baptism, than to the Lords Supper, in as much as if the profession of faith made by Sureties may admit them to the one Sacrament, it may also qualifie them for the other. True indeed, so it might,Good reason to admi… infants to Baptism, but not to the Lords Supper. if this were all that were required; but there is much difference betwixt the two Sacraments, and so divers reasons, why infants may be admitted to the one, and not to the other. Baptism is for Admission, and Regeneration: the Lords Supper for Confirmation, and Preservation: they are fit to receiv the beginnings, …hat as yet are not fit to receiv the ending, and consummation: Baptism requireth no Sacramentall actions from the party, so doth the Lords Supper:Chap. 16 in that he is a meer patient, in this he must be an agent; he must take, and eat, which the infant cannot do. Lastly, tho Repentance, and Faith be required in the way of qualification to both Sacraments: yet to fit a man for the worthy partaking of the Lords Supper, other graces, and gracious actions are required, which are incompatible with the age of infancy. To the handling of which I now return, having thus fairly rid my hands of these brainsick, and froward spirits, the Anabaptists, and their Abetters.
CHAP. XVI. Of the Qualification peculiar to the Lords Supper, and first of Thankfulness.
THankfulnes for the Death of Christ, is a speciall branch of our Qualification, for the right and worthy receiving of the Supper of the Lord: for which cause, the Church hath put words into the mouth of the Minister, that after he hath exhorted the people to Repentance, Faith, and new-obedience, he should add this;See the third exhortation before the Communion. And above all things you must give most humble, and hearty thanks to God the Father, Sonn, and holy Ghost, for the Redemption of the world, by the Death, and Passion of our Saviour Christ, both God and Man. And in the Catechism amongst other things, touching which a man ought to examin himself, before he come to the Lords Supper, the Church hath interserted this, A thankfull Remembrance of the Death of Christ. Note here.
1. A REMEMBRANCE, The reason wherof is this: because this Sacrament was ordained for the continuall Remembrance of the Sacrifice of Christs Death: His Death was a Sacrifice, this Sacrifice must be remembred: God made it remarkable at the first by those prodigies in Nature, the Sunns eclipsing, Earthsquaking, Vail-renting, graves opening: But we must remember it in respect of the Commandement of Christ, Do this in Remembrance of me; yet is not this a repetition of that Sacrifice, what need that be daily renewed,This is S. Pauls own Argument Heb. 10. that was at the first compleat, and perfect? whatsoever needeth daily repetition, and renewing, is in it self imperfect, and incompleat: As therfore this Sacrifice doth agree with the legall propitiations in this, that it was a bloody Sacrifice; so in this doth it differ, and super-excell them, that it being at once compleat, needeth not (as did they) daily renewing, and reduplication.
2. A THANKFULL REMEMBRANCE must there be, that is, so must we remember the Death of Christ, as that therby we be stirred to thankfulness for it: The reason wherof is, becaus the Death of Christ was not only a meer separation of the body, and soul, but a sacrifice, yea, a propitiation, that is, a sacrifice for expiation of sin, and reconciliation:See for this Ioh. 1.29. & 1 Ioh. 2.2. Indeed it was the substance of all the legall shaddows, the perfection, and accomplishment of all the Typicall expiations under the Law: Nay more, it was the grand, and great deliverance of the Church. If therfore the Exodus of Israel out of Egypt deserved a yearly feast of thankfull remembrance: if the Reduction of the Church from the captivity of Babylon was so thankfully acknowledged, as that it almost drowned the memoriall of their Exodus; ought not the death of Christ, by which our Redemption from sin, and Sathan was wrought, ought not this I say, to be thankfully remembred? The practise of the Church doth plainly manifest it: whence had the whole sacred action that famous name of the Eucharist, Eucharistia.so frequent in the writings of the Fathers, and Doctours of the Church, but from the sacrifice of thanks, and praise, at that time offered to God the Father, Son, and holy Ghost, for the Redemption of the world, by the Death, and Passion of our Saviour Iesus Christ: For this cause it is, that in the Liturgie of the Church, this is so carefully remembred, that by the Minister, the whole Congregation should be exhorted to give thanks to our Lord God; adding, that, as it is meet, and right, and our bounden duty that we should at all times, and in all places give thanks to the Lord God our heavenly Father, so for the present, with Angels, Arch-angels, and all the holy company of Heaven, we laud, and magnifie his glorious Name, &c. But to proceed.
The way, and means to stir us up to thankfulness for the Death of Christ,Means to stir us up to thankfulness. is seriously to consider of the benefits which we receiv therby: Here is a large field of meditation; here cannot the devout soul want matter, wherin to inlarge it self, if we take notice of these particulars: First, what we had been without it. Secondly, what our hopes are by it. Thirdly, how unworthy we either were of it, or as yet are. Fourthly, by how worthy a person this was wrought. Fiftly, how bitter the cup was which he drank, how painfull, and shamfull the Death was which he suffered. Here therfore, and in these meditations let the soul dwell, till admiration of the benefit, so good, so great, so freely, so undeservedly bestowed, cause the heart to burst forth into that of David; Lord, what is man, that thou art so mindfull of him? Oh dear Saviour! who would not love thee? Oh heavenly Father! who would not bless thee? Oh blessed spirit! who would not obey thee? Oh eternall God! who would not devote himself, soul, body, all, to the honour, and service of this glorious Trinity, that hath done so great things for so unworthy, so wretched sinners?
Well, Thankfulness is a branch of the Qualification of our souls for the worthy partaking.How to express our thankfulness. But how is it to be expressed? Answer briefly, by bearing our part in the Psalms, and Alms of the congregation. For the first, we read, that after the Passover, our Saviour, and his company sung a Psalm:Psalms. It is Saint Iames his rule, in the time of mirth to sing Psalms: when have we more cause of spirituall mirth, than at this sacred banquet? all dull, and earthly is that heart, that is not now even filled with holy, and heavenly raptures. Did Moses sing, and Miriam dance; and shall not we sing forth the praises of our dearest Saviour?
For the other, viz. the Alms of the Congregation,Alms. we have the laudable custome of the Church in all ages, and the ground therof is taken from that of David, Psal. 16. My goodness extendeth not to thee, but to the Saints that are in the earth, and to the excellent, in whom is all my delight. What we cannot therfore return to our blessed Saviour himself in token of thankfulness, (and who would not in this kind, even part with all that he hath?) that must we, for his sake, bestow upon his poore members. Collections for the poore, are perpetuall attendants upon Communions; the illiberall hand is the evidence of an unthankfull soul: freely we have received, freely let us give, and Christ shall thank us, Mat. 10.42. & 25.34. To say nothing of Deo-dands, most proper also upon this occasion.
Chap. 17CHAP. XVII. Of Love and Charity.
BY love, and charity we do not in this place understand that loving affection, which we owe to God, our heavenly Father, by virtue of that great commandement Matt. 22. nor that generall act of love to our Neighbours, enjoyned in the second Table, which manifesteth it self in a mutuall, and reciprocall interchanging of affections with them: viz. that we rejoyce with them in their causes of joy, and greev with them, when God calls them to it: nor yet that speciall act of sanctified love, which is terminated in, and upon the holy brethren;Signs to discern the truth of brotherly love. whose truth is thence discerned, if it be, (as it ought) indifferent to all without respect of persons, and constant without respect of times; if neither penury and necessity, nor trouble and adversity, can cool the heat of our affections, but notwithstanding these we love them, in whomsoever we find grace, and holiness: this is brotherly love indeed: yet is not this, nor any of these that love, which is here properly understood; all these are prerequired: But by love and charity we do properly understand,Reconciliation to others. a reconciled affection towards all, even our enemies, much more toward others, which is indeed the perfection of all love, and the Nil ultra of that affection: So much we know is intimated by that phrase, to be in Charity: malice and heartburning must be laid aside, when we address our selvs to the holy Communion: If in hearing the word Iam. 1.21. Pet. 2.1. if in praying Tim. 2.8. how much more when we approach the Table of the Lord? God hath appointed this Sacrament, in a speciall manner to nourish love, and spirituall friendship amongst the brethren while they see themselvs all joyntly admitted to the same Banquet, and all made partakers of the same Bread: Hence hath it received the name of Communion (as some think) because it is (at least should be) communis anio the common union,Communion. i.e. the uniting of their hearts in common. So that he which forbeareth this Sacrament, because he is not in charity, is like the patient, that throweth away the plaster, because his leg is sore, when as for that very cause he ought to keep it: Even for that cause ought we to agree with our Adversary, and lay aside all rancour, malice, yea all heartburning, that we may be thought fit to partake of this holy Sacrament.
Note that this Reconciliation standeth in the practise of satisfaction, and restitution to others, whom we have wronged, and of remission to others upon their confession,Mat. 5.23. and acknowledgment: at least-wise there must be a readiness of mind to both; so saith the Church; And if ye shall perceiv your offences to be such, as be not only against God, but also against your neighbours, then ye shall reconcile your selvs to them, ready to make restitution, and satisfaction, according to the uttermost of your powers for all injuries, and wrong done by you to any other; and likewise being ready to forgive others, that have offended you, as you would have forgivness of your offences at Gods hand; for otherwise the receiving of the holy Communion doth nothing else, but increase your damnation: Conclude we this with that patheticall Exhortation of the Church, grounded upon these words of Saint Paul; We being many are one bread, and one body, for all are partakers of one bread . Declaring thereby (saith the Homily) not only our communion with Christ, but that unity also wherein they that eat of this Table should be knit together, for by dissention, vain glory, strife, envying, contempt, hatred, or malice, they should not be dissevered, but so joyned by the bond of love, in one mysticall body, as the corn of that bread in one loaf: In respect of which streight knot of Charity, the true Christians in the Primitive Church called this Supper, Love, foreignas if they should say: none ought to sit down there, that were out of love, and charity, who bare grudg, and vengeance in his heart, who did not also profess his love, and kind affection, by some charitable releef for some part of the congregation: And this was their practice. Oh heavenly banquet then so used! oh godly guests who so esteemed this feast! But oh wretched Creatures that we be in these dayes! who be without Reconciliation of our brethren, whom we have offended; without satisfying them, whom we have caused to fall; without any kind of thought, or compassion toward them, whom we might easily releev; without any conscience of slander, disdain, misreport, division, rancour, or inward bitterness; yea being accombred with the cloked hatred of Cain, with the long-coloured malice of Esau, with the dissembled falshood of Ioab, dare yet presume to come up to these sacred and fearfull mysteries! Oh man whither rushest thou unadvisedly? It is a table of peace, and thou art ready to fight: It is a table of singleness, and thou art imagining mischief: It is a table of quietness, and thou art given to debate; It is a table of pitty, and thou art unmercifull: Dost thou neither fear God the maker of this Feast? nor reverence his Christ the refection, and meat? nor regardest his Spouse, his welbeloved Guest? nor weighest thine own conscience, which is sometime thine inward accuser? Oh man! tender thine own salvation, examin, and try thy good will, and love towards the children of God, the members of Christ, the heirs of heavenly heritage, yea towards the Image of God, that excellent creature thine own soul: If thou have offended now be reconciled: If thou have caused any to stumble in the way of God, now set them up again: If thou have disquieted thy brother, now pacifie him: If thou have wronged him, now releev him: If thou have defrauded him, now restore to him: If thou have nourished spite, now embrace friendship: If thou have fostered hatred, and malice, now openly shew thy love, and charity: yea be prest, and ready to procure thy neighbours health of soul, wealth, commodity, and pleasure as thine own: Deserv not the heavy, and dreadfull burden of Gods displeasure for thine evill towards thy neighbour, so unreverently to approach this table of the Lord.
CHAP. XVIII. Of Examination.
THat the preparation of Receivers should consist in Examination, is the plain doctrin of Saint Paul, Cor. 11.18Let a man examin himself, and so let him eat of this Bread, &c. Examination is a duty of Christians, needfull at all times; a good preparation to every other religious duty, specially to the blessed Sacrament: what it is we do easily understand: An act of the soul reflecting upon it self in a certain kind of judiciall proceeding, to passe censure upon it self, and its own actions: wherein this is materiall; that it be done diligently, and therefore it is compared to the page missing cannot search the heart,Chap. 18. but thou canst. Many things are in thy soul, which a stranger doth not, nay cannot understand.
Quest. Is not then the care of the Minister superfluous, in examining his Parishioners, since every man must do it himself?
Answ. Nothing less: Saint Paul in that text sheweth what must be done, not what must not be done. Too much consultation, and diligence in matters of such moment cannot be used, nor too many eyes and hands imployed. Add this, that the object of the Ministers examination, that is, all that he can examin them about, is only matter of knowledg, or of criminall conversation: But beside this, inquiry must be made by each man, touching himself in respect of inward grace, and secret corruptions; consequently as they that rely upon the Ministers examination, so they that neglect it, are justly to be blamed: joyn both together, specially in cases extraordinary, and scruples of conscience.
The OBIECT or MATTER of Examination is not mentioned by Saint Paul: but by the Church reduced to these heads, Whether a man have Repentance, and Faith; Thankfulness, and Charity: In each of them note the reason of Necessity, and the mark or cognizance of Discovery.
REPENTANCE, what this is, we heard before, cap. 12. Now accordingly must each Receiver examin himself, whether he do truly repent, and be heartily sorrowfull for his former sins. And reason good it is, that by contrition and sorrow, the heart should be purged, which by lust, and wrath, and other inordinate passions, so often sinned against God. The mark to discern this godly sorrow is a stedfast purpose of the heart to lead a new life, to change the former courses into better. A purpose, a stedfast purpose, that is, a purpose of the heart setled and grounded upon reason, and deliberation, to lead a new life, to reform all former errours, and aberrations; this is a certain, and evident mark of true repentance, and godly sorrow. By this examin thy self touching thy Repentance: In vain is sorrow for sin, where there is no purpose to amend in time to come.
FAITH, what this is, we heard, cap. 13. The reason, why it is required that we examin our selves touching it, is, that it may be tried, refined, and quickned against the time of use. Great need of Faith to l…ft up the soul above sense, and reason, and to cause it to see in the externall signs, that heavenly, and spirituall food of the soul. Add this also touching the other act of Faith, which consisteth in Reliance upon Christ: when is it fitter for us to renounce our selves, in whom is nothing good, and to cleav fast to our Saviour, in whom is all-sufficiency, than now when we desire to feed upon him, to satisfie our hungry souls with goodness.
Marks,Marks of Faith. or Cognizances of true Faith may be taken from the Generation, and from the Operation therof.
For the Generation, it commeth by hearing, is the effect of the Spirit, in our hearts working it by the Word; not the spawn of Nature, nor the fruit of Reason, much less of Sense; but the Word of God is that from whence it springeth, whereon it feedeth, by which it liveth, without which it dieth. They, whose faith feeleth no decay, in the dis-use, and neglect of the Ministerie, may justly fear their faith was never right and sound.
For the Operation, Faith is fruitfull in good works, in all, but specially in the best works, Piety, Charity; at all times, but then doth it exceed it self, when we draw nigh to God: a fruitless faith is dead, a name, a picture, a shadow of faith, but nothing else: nay, there is not all sound in it, if it grow not daily, if it still seek not, labour not to exceed the state of yesterday.
Now for THANKFULNESS and CHARITY, nothing more have I to add to that, which in cap. 16. & 17. hath been delivered: There is set down the reason of their necessity, together with the effects of them, which are the best signs of discovery; This only would I have added touching Love and Charity, that it must be universall: and indeed the universality therof is a good mark to discern the truth, and sincerity of it: for if it be right, it will extend to all men, even our Enemies, even to those that hate, and persecute us: This is indeed hard,Matth. 5.44 yet Christ our Saviour will have it: his reason is, That ye may be (that is, known to be) the Children of your heavenly Father. God hath done so, Christ hath done so, and therfore we must do so.
Object. Must I then forbear my right, and suffer my self to be troden down by every one?
Sol. Every small matter, tho it be our right, must not provoke men to Law;Cor. 6.7. matters of moment, in point of credit, and profit, may be prosecuted, so that we make use of the Law, as of a Iudg to determin the question;Note this. not as of an executioner to reveng the wrong, and satisfie the spleen.
Thus we have seen wherin stands the Qualification of our souls for the blessed Sacrament, particularly the duty of Examination, both what it is, and wherabout it is conversant. Add in the close of all, the Necessity of this preparation,Necessity of Sacrame…tall preparation. which is seen in the danger that commeth by neglect; for, as the benefit is great that commeth by the Sacrament, if with a penitent heart, and prepared soul we receiv the same; so is the danger great, if we receiv unworthily, if we discern not the Lords body, if we consider not the dignity of the holy mystery, if with unwashen hands, with unprepared hearts, we presume unto the Table of the Lord: Saint Paul saith, That he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, which is well expounded by the Church; He kindleth Gods wrath, and provoketh him to plague him with divers diseases and sundry kinds of death.
You will happily say, why should there be more danger here,Quest. than in the other Sacrament?
I answer,Answ. the danger is not greater here, than in Baptism; for even there also is it great, if men do break their vow, and solemn promise made to God: But the penalty is more specially mentioned here; because this Sacrament doth alwayes presuppose discretion in men, to know what they do, before they come unto it: besides, he that abuseth this Sacrament, doth indeed violate, and prophane them both. Let me close up all with the exhortation of the Church, which is two-fold.
1. If there be any Blasphemers of God,This taken out of the third exhortation before the Communion. any hinderers, or slanderers of his Word, any Adulterers, any in malice, or envy, or any greevous crime, let them bewail their sins, judg themselvs, amend their lives: else let them not presume to come to this holy Table, lest after the taking of the holy Sacrament, the Divell enter into them, as he entred into Iudas, and fill them full of all iniquities, and so bring them to destruction, both of body and soul.
2 If there be any one, which by these means cannot quiet his conscience,This taken out of the second let him for further counsell, and comfort resort to some discreet, and learned Minister of Gods Word; specially to his own Pastour, that he may receiv such ghostly counsell, and advice, as wherby his Conscience may be relieved: that by the Ministery of Gods Word, he may receiv comfort, and the benefit of absolution, to the quieting of his conscience, and for avoiding all scruple, and doubtfulness: So shall he be found a meet partaker of these holy Mysteries.
Laus Deo.
FINIS.
End of the text · Thomas Bedford, Treatise of the Sacraments (1638)