Treatise of the Sacraments, Title page – To the reader
A TREATISE OF THE SACRAMENTS According to the Doctrin of the Church of England touching that Argument. Collected out of the Articles of Religion, the Publique Catechism, the Liturgie, and the Book of Homilies. With a Sermon preached in the publique Lecture, appointed for Saint Pauls Crosse, on the feast of Saint Iohn Baptist, Iune 24. 1638.
By T. B. Pr. Pl.
LONDON, Printed by Richard Bishop, for Abel Roper, and are to bee sold at his shop, at the black spred-Eagle in Fleetstreet, over against S. Dunstans Church. 1638.
REVERENDISSIMO IN CHRISTO PATRI ac Domino suo Colendissimo Dno IOSEPHO, Divinâ providentiâ Episcopo Exoniensi, Diocesano suo; viro verè foreign.
Cui pro eximiâ suâ & singular. benevolentiâ & favore plurimum se debere fatentur quotquot pacis & Ecclesiae Filii
Tractatulum hunc De Sacramentis, unà cum Apprecatione salutis, & foelicitatis in Testimonium Gratitudinis, & Observantiae
Humillimè Dedicavi T. B.
Ad Amicum & Symmistam suum charissimum, Tho. Bedford, S. Theol. Bacch. & divini verbi apud Plimouthienses Concionatorem Orthodoxum.
DVm sensu veteri, sacra-pandis ad Osti… Plimmi,
Deque Sacramentis quae mage sana doces:
Dogmata, nil mirum tua displicuisse popello,
Et tibi conflictus conciliâsse graves.
Scilicet hic caecus furor, haec insania vulgi.
Affectu, minimè vi rationis agi.
Cumque sibi vitulum semel instituêre colendum
Efflictim Idolum deperüsse suum.
Tu tamen, ut duris detonsa bipennibus ilex
Crescit, & ex ipso vulnere ducit opes:
Macte tuâ virtute, & contrà audentior ito,
Elicitámque tuis vim tibi sume malis.
Intumeant fluctus, spinasque ad Littora volvant,
Et repleant rauco murmure quaeque suo:
Tu pertende viam, quò te Cy…osura vocabit,
Nec metuas tumidi vimque minasque maris.
Scilicet in coelis sedem, compescere fluctus
Et rabiem populiqui bene novit, habet.
Adde, Sacramentis quos tu pius addis honores,
In nomen recident tandem aliquando tuum.
Aaron Wilson Arch. Exon. & Vic. de Plymouth.
TO THE COVRTEOVS Christian Reader whosoever, whether of the Clergy, or of the Laity. More especially, To my loving and beloved Auditors of the Town of Plymmouth, Grace, Mercy, and Peace.
I Have now at length sent abroad into the world, what I intended many days ago, but could not compass till this present time. Many, the most of these Notions touching the Sacraments, have I preached now and then, in the course of my Lecture, as the Text in hand presented an occasion to me. In the delivery of which, because I could not be so happy, as to give that cleer, that full satisfaction which I desired, at least, not to all my Hearers, I set pen to paper, and out of those severall Notes disperst here and there, but especially out of some explications upon the Church Catechism, have I concinnate and fitted up this Treatise, which I now present to your view.
The last yeer, after that by the advice of some judicious Friends, to whom I imparted the sight therof, I had altered, and amended what was thought needfull, I presented a Copy therof to our Reverend Diocesan, with this intention, that to his Censure it should stand, or fall: if he thought fitting, it should pass abroad; if not, I should commit it to the Dust and Moths, the just destiny of unhappy scriblings. To whom should I give an account of my studyes, rather than to Him, by whose favour and permission I enjoy my Licence, the liberty of my Lecture, and Ministeriall labours?
It pleased his Lordship after the perusall of my papers, to redeliver the Copy to me, with that Approbation, of which I confess my selfe to be still ambitious, viz. That hee conceived the substance of my Book to be …ound and orthodoxall, agreeable to the Truth of God, and consonant to the doctrin of our present Church. Nor did his Lordship spare to advise me, and put me upon the Publication of it: alledging that tho the same things are already published: yet to see them laid together, (as here they bee) and brought into a frame, and uniform discourse, would quit the cost, and be worth acceptance.
A willing mind is soon perswaded: to say the truth, I was easily induced to send it forth into the World. In generall: for the publique benefit of the Church of God; as conceiving the Argument to bee no less needfull, than usefull to advance that respect and honour which is due to this sacred Ordinance. In speciall: to plead my Cause, to give satisfaction to some of my Hearers: whose Ey perhaps, may now resolv them, in that wherin their Ear, hath hitherto (tho unjustly) detain'd them doubtfull. I blame not not any, who doth not presently receiv what is suggested by the New-come Preacher: I commend the inquisitiv Bereans, who will examin the Doctrin of S. Paul himself, before thy will adhere unto it: Only I would pray the Hearer, I would intreat the Reader, not therfore to neglect the truth of God, nor less regard the Doctrin of our Church, because the person that now presents it to the publique view, is not of greater place, of better parts, of more ability. Even Goats hair was usefull, and Badgers skins accepted towards the erecting of the Lords Tabernacle. And this poor Treatise of mine, may through Gods blessing, bee profitable (I hope) to some, and do some good in the Church of God. Howsoever: I have done what I could: The rest I leave to God.
How needfull the Argument is, you shall find observed and breefly touched in the preface; which when you have read, the rest of the discourse is subdivided into three generall parts. In the first of which I have endevoured to shew what a Sacrament is: The end and issue whereof is, to determin the Number of true-born Sacraments.
Particularly:
Cap. 1.
The definition of a Sacrament: The Essentiall parts, and Originall therof. A sign. A visibl sign. The Element. The Authour of the Sacrament; Christ; His Word of precept: of promise. The word of Consecration.
Cap. 2.
The Essentials and Originall of Baptism. viz. the Element, Water: the Ceremony, Washing: the form of administration. Where is shewed, what therin is Essentiall, and what therein is Accidentall.
Cap. 3.
The Essentialls and Originall of the Lords Supper. sc. the elements, Bread and Wine: the Originall, Christs Institution: The Cup unjustly taken from the Laity by the present Church of Rome. The mixture of water.
Cap. 4.
The inward grace signified by the Elements. sc. The Body and Blood of Christ. Both Sacraments have Relation to the passion of Christ.
Cap. 5.
A Corollary: If either of the parts be wanting, there is no Sacrament. Hence an Argument against Transubstantiation. Hence Arguments to prove that those five, sc. Matrimony, Ordination, Absolution, Confirmation, and Vnction, are not legitimate Sacraments. The right use of those Ceremonies touched.
In the second generall part, I shew the end why Sacraments were ordained; the Issue wherof is to manifest the Benefits that we gain by the Sacraments: And consequently the necessity of Receiving.
Particularly.
Cap. 6.
The generall end why Sacraments were instituted. This two-fold. A mean of Conveyance: A pleadg of Assurance: Sacramentarians confuted: Sacramentall Vnion. Hence the efficacy of the Sacraments, and the Translation of Phrases: Reall Presence: A note touching the spring of Heresies, the right use to be made of in-explicable Mysteries: Something touching Transubstantiation and Consubstantiation.
Cap. 7.
The special end of either Sacrament: the choice of the Elements: Baptism the Sacramēt of our Admission: Persons having right to Baptism. An Argument prooving the lawfulness of baptising Infants. Anabaptists objections against the Arguments answered. The Lords Supper the Sacrament of Preservavation: with the use thereof.
Cap. 8.
The Benefits of the Sacraments in generall. sc. Incorporation into Christ: hence the secondary Benefit of Baptism. 1. Remission. 2. Regeneration. How farr Baptismall Remission extendeth: whether to sinns future?
Cap. 9.
The Benefits of the Lords Supper: sc. Incorporation and Vnion continued. Consequently strengthning and refreshing of the soul. Spirituall diseases and maladyes: They their own greatest enemies, who absent themselve.
Cap. 10.
Corollaries drawn from the premisses. 1. The Reason, why Baptism is received but once, and the Lords Supper often. How often we are to receive the Lords Supper. 2. The Necessity of the Sacraments, what and how great it is.
In the third generall part, I set down the Qualification of the Receiver. The end, & usefulness wherof is to prevent, if it may be, the prejudicate opinion of Opus operatum, which is so usually cast upon the former Doctrin, and Defenders therof.
particularly:
Cap. 11.
The Qualification required of them that come to the Sacraments. The equity of a Qualification pre-required: Particularly: what is required of Men: what of Infants.
Cap. 12.
Of Repentance. The first Branch of Qualification, common to both Sacraments. The nature of Repentance. The Name thereof: the Acts of it in the Heart, Tongue, Hand. Touching Confession and Restitution.
Cap. 13.
Of Faith, the second branch of Qualification common to both Sacraments. The nature of Faith seen in the Act and Object. How Faith is a mother-Grace. Sacramentall Faith: the promise in either Sacrament: these two meeting together, make a kind of Omnipotency. Answer to an Objection touching Transubstantiation.
Cap. 14.
A speciall note touching these two branches of Sacramental Qualification: what if profession be counterfeit: the case of Simon Magus: the School-tenet De obice posito.
Cap. 15.
A Digression, handling the case of Infants Baptism: An Examination of the Anabaptists Arguments against baptising Infants. Their first Argument [No Precept, nor President] answer'd. Their second [they have no faith] answered. Shewing that there needeth none actuall faith to qualifie Infants. Profession of faith is made by their Suretyes: Interrogatories in Baptism how understood: Good reason to admit Infants to Baptism, and yet not to the Lords Supper.
Cap. 16.
Of Qualification peculiar to the receiving of the Lords Supper, viz. Thankfulness, Remembrance of the Death of Christ. The Name Eucharist. The Means how to stir us up to Thankfulness. The manner how to express it.
Cap. 17.
Of Love and Charity: what is meant therby; Reconciliation: the Name Communion: a Patheticall exhortation to it.
Cap. 18.
Of Examination: what it is: what is required to it: Persons imployed in it. The Object of Examination. 1. Repentance, the marks therof: 2. Faith, marks of true Faith. A note touching the Vniversallity of Sacramentall Charity: The Necessity of this Sacramentall preparation, seen in the danger of unworthy Receiving.
And thus have you the summe of this Treatise: By which you may guess whether it be worth the reading, yea, or no: I have been (as you see) larger in the practicall part, than in the Theoreticall: this third generall part being equall to the other two. And yet I have not been so large as some Readers would think fitting; neither in this later, and much less in the two former parts therof. My Apologie is: This is not an age to blot paper in: They that most commonly bestow time in reading books, are of the Clergie; and to them five words spoken with reason, and understanding, are better than five thousand tautologies, and iterations. Among the Laity, if any one find not full satisfaction by what I have written, the Minister is at hand in every parish, of whom he may inquire. And I humbly intreat my brethren of the Ministery (what I faithfully promise to them in the like occasion) to do me right, in helping their people, that desire it, to apprehend the best construction of what may seem doubtfull: imitating therin that of Saint Austin, lib. 2. c. 2. De Anima, ad Renatum, Vbi mihi animus ergame hominis ignotus est & incertus, meliùs arbitror meliora sentire, quam in-explicata culpare. As for the truth of what I have set down doctrinally, and positively, I know my Brethren of the Clergie (if Ministers of the Church of England) may not desert me, much less oppose me, except they will desert their own subscription, in as much as what I have written, hath been collected (totidem ferè verbis) out of those books to which they no less than I have heretofore subscribed.
To this Treatise I have subnected, and printed with it the copy of a Sermon, preached lately (sc. Iun. 24. 1638) in the publique Sermon appointed for S. Pauls Cross. So much the rather, because, as the Subject Matter is an argument cosen-german to the former treatise: so in it I have the more largely insisted upon that doctrin which is most doubted, and discussed, viz. The efficacy of Baptism.
In this Sermon (to give you a taste therof) After the division of the Text, and the explication of the phrases: you have something interserted touching this Doctrin, That death doth free us from the dominion of sinn. The which, tho a truth, and very usefull, as there I shew for consolation against the fear of death: yet is but briefly touched, and passed over, as not being that which the text in hand doth chiefly aym at. This is indeed, as then I come to shew That Christians are dead men and therfore free-men. Dead, while they are alive, not in sinn, but to sinn, as Theophylact (which I pray the Reader to set down in the margent) doth out of vers. 2. supply the text, thus reading: Qui mortuus est peccato, justificatus est à peccato. This is by being baptised into the death of Christ, i.e. either into the profession of conformity with Christ in his death, or else into the participation, and communion of the power, and efficacy of Christs death.
The first is a Truth, and the ground of a good Doctrin, viz. That by the vow of Baptism Christians are dead to sin. An Argument of confusion to carnall-Gospellers. But the second I pitch upon, because, as Beza well noteth: Non ex conformitate communio, sed ex communione conformitas; becaus we partake of the power of Christs death: thence it is that we are conformable to him in mortification.
Now, to be baptised into the Communion of Christs death: what is it else, but by Baptism to be partaker of his death, and consequently discharged from the Dominion of sin: So the Doctrin.
Doct. Christians howsoever before their Baptism, they be servants of sin, yet by Baptism they are freed from the service, and dominion therof.
The uses of this Doctrin are three-fold.
First, for instruction, shewing the efficacy of Baptism; touching which, two cautions:
1. That the efficacy of the Sacrament is but instrumentall.
2. That it pre-supposeth a right Qualification in the Receiver.
Secondly, For consolation to Parents in respect of their children dying in infancy.
Quest. Whether all infants be regenerate in Baptism.
An Answer set down in two conclusions.
An objection taken from the usuall phrase of Preachers in pressing the duty of attendance upon the means of grace.
The answer to it.
Thirdly, for exhortation, And this directed:
First, to Parents, To watch carefully over their children, that they be not reenslaved.
To acquaint them with this benefit: to call upon them &c.
Secondly, To all Christians.
In generall: to walk as Free-men.
In speciall: to hinder the reign of sinn in themselves.
Object. I fain would do so, but am not able.
Sol. Christians have helps to subdue the power of sinn; sc. An interest.
First, In the blood of Christ streaming in the Sacraments.
Secondly, In the Communion of Saints: the Churches Prayers.
A Caveat. That if Christians desire this benefit, they must not forfeit their interest by running into tentation.
Hitherto the copy of the Sermon.
These two little books, not much unlike to the poore widows two mites, have I cast into the Treasury of the Church; I pray God they may be no less accepted with God, and all good men; that so the succesfulness of these my poore endevours may encourage me to go on cheerfully in the work of my Ministery, and to bestow some bigger volumn upon the Library of this Church, and Nation. I know we are not born for our selvs alone, not for this present age alone. I should choose rather to be too busie (in this kind) and to over-do, rather than to be wanting to my place, and people.
I cannot hope to live (at least not here wher I am) til I see the harvest of my seeds time, the fruits of my labour here bestowed. We of the Ministery, commonly our greatest comfort is, in the happy growth of grace in those, whom at our first entrance we find to be of tender years. Nor do I doubt but that amongst these, there will be found some, that hereafter will rejoyce in the remembrance of those holy truths, which they have heard, received, and gathered up in their attendance upon my poore labours: and they will say, this, and this did I then heare, and learn: and tho for the present I felt no great sweetness in it, yet do I now taste it, and know it to the holy truth of God. In particular, this Doctrin of the Sacraments, and their efficacy, which seemed so strange, and uncouth in the ears of divers of the elder Audience, will by the younger sort be received now, and hereafter remembred with happy congratulation.
Now then for their sakes that they may keep fresh in memory what they have heard, that they may recall to mind what perhaps hath slipt, and is forgotten, have I sent abroad these, and if God say amen, I shall send abroad some other of my notes. For their sakes, I say, that they may have wherwithall to perswade others what themselvs do know: viz. That those things (to use the phrase of the Disciples to Saint Paul in a case not much unlike) that those things wherof divers have been informed concerning me, are nothing, but that I also walk orderly, and keep the Law: The law I mean of holy teaching, and edification; not wasting the time in curious, and needless speculations; but endevouring (pro posse meo) both plainly to explicate, and profitably to apply, what the text of Holy Writ hath led me to.
In the prosecuting of which, if I have proceeded otherwise (as some say) than others have done before me; let the indifferent Reader do that, which those Hearers should have done, sc. try, and examine which of us doth most neerly follow the steps of the holy Scripture, and tread in the path of our Mother-Church. To me I confess, it is a scruple to depart from the pattern of wholsome Doctrin, to the which I have subscribed: if it be not so to others, it is not my fault if I dare not follow them. But there is a generation of men, who have learned to pretend the authority of such Worthies, and such grave Divines, meerly to countenance what themselvs have pitcht upon, in prejudice, and opposition of the present Ministery. This was (say they) the Doctrin, this the opinion of such, and such; when, upon due examination, their judgment was nothing so, but clean contrary. That this may not hereafter befall me, this Treatise shall be a witness to the world, what I beleev, what I have taught as touching this Argument. The scope wherof in brief is to shew: That the effect of the Sacraments is ou… union with Christ: The fruit is communion in his Merits, and Graces; in his merits for Remission, in his Graces for Regeneration: both which are begun in Baptism, and perfectly consummate in the Lords Supper. This is all: Farewell dear Christian Reader; pray for him, who hath devoted himself, and the strength of his labours to the advancement of thy spirituall welfare. Let thy prayers commend me and my labours to the blessing of our heavenly Father.
In whom I rest, Thine.
The Lords unworthy servant in the work of the Ministry. T. B.