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 in 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. CHAP. 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 the analogy which is betwixt the sign and the signified but also the excellency and exquisitness of that analogy and proportion 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 manner 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 Circumcision 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 Except 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 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 plain Act. 2.39 You and your children By beleevers we understand such as are converted to the faith 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 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 Children of Beleevers also have a right of Admission 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 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 Apostolicall customs mentioned in the Scripture have a more unquestioned certainty 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 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 in 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sanctified but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy which is more emphaticall neither doth the text speaking of the wife say she is sanctified to the husband but in or by the husband Nor is the text to be understood of the legitimation but 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
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 Earths-quaking 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 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 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 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 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 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 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 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. 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 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 pre-required But by love and charity we do properly understand 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 heart-burning 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
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 lâ—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 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 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 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 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 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 than in the other Sacrament I answer 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 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 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 Part. 1. Articles of Religion cap. 25. Chap. 1. Lombard Bonadventure Sentent lib. 4. Dist. 3. Aquin. part 3. qu. 606. Detrabe verbum quid est Aqua nisi aqus accedit verbum ad Ele nentum fit Sacrameâ—tum Aug. in Ioh. tract 80. Bellarm. Tom. 3. de Sacrament lib. cap. 23. Bellarmin Tom. 3. de Sacrament lib. 1. c. 20 * Chamier Tom. 4. de Sacr. lâ—b 1. cap. 15.16 Chap. 2. Nulla distinctio mari quis an stagno flumine an fonte lacu an alveo diluatur Tertull lib. de Baptismo Hence Baptism is termed washing Eph. 5.26 Tit. 3.5 Lombard â—onav Sentent l. 4. Dist. 3. Aquin parte 3. Qu. 66.8 Vse Lomb. Bonav Senten lib. 4. Dist 3. Aquin. parte 3. Qu. 66.5 6. The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most usually signifie authority and commission Mat. 7.22 Acts 3.6 The construction of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth that the verb hath a transitive significatiâ—n q d baptizando adoptare in familiam Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—n the Act. of the Ap. Be lapâ—se◠〈◊〉 one 〈◊〉 in â—he name 〈◊〉 the Lord Iesus Chap. 3. Mat. 26. â—6 Mark 14.22 Luk. 22.19 Cor. 11.23 Articl 30. Chap. 4. See Doctor Iohn â—uâ—gess in â—is Rejoynder cap. 1.
it self Hence also is the translation of 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 if 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 enough 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 it 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 toyl and labour and to continuall vexation 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 of the Trinity of Christs Incarnation Descensâ—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 might 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 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 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 sigh 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 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 I 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 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 Sacrament 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 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 Christ 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
a spirituall strengthning and refreshing of the soul to cure those spirituall diseases to which the soul is subject 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 which 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 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 of 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 decays 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 use 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 into 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 For 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 the 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 the 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 CHAP. 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 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 this therfore in the liberty of the Church to alter 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
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 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 heart-burning 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 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 as 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 Let 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 cannot search the heart 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
for the Sacrament of Baptism that which is signified by the water to speak exactly is the blood of Christ not the blood in the living bodie but the blood that was spilt and shed upon the ground prefigured in the Law by the blood of the sacrifices which was sprinkled upon the unclean for the purifying of the flesh The blood of Bulls and Goats were shaddows of prefiguration but the body is Christ whose blood doth wash and cleans the soul from sinne and is signified by the water in Baptism Q. How can this be may some say when as the blood of Christ is signified by the Wine in the Lords Supper For answer hereunto we shall do well to remember what Saint Iohn hath related in his Gospell viz. That upon the peiâ—cing and goring of Christs side there came forth blood and water what water was this not any miraculous humour much lesse the corruption of blood in Pleuritick bodies but that watery substance which Anatomists do find in the Pericardium placed there by nature as it may seem for the refrigeration of the heart Now for the full manifestation of the death of Christ it pleased the providence of God to make use of the malice of the Souldier to peirce the Pericardium and gore the heart which being done it is impossible for any one to live And this watery substance is that which the water of Purification and the water of Baptism doth properly signifie the which tâ—o in propriety of nature it differ from the blood of the vitall vessels viz. the heart and the liver running in the veins and arteries yet in common phrase it is called the blood of Christ which blood of Christ is represented in both the Sacraments Hence there is a different respect of the blood of Christ shed for expiation and a two-fold use of it after the effusion viz. partly for Nutrition in the Supper partly for ablution and purgation as in the Sacrament of Baptism hence are those phrases of washing and cleansing so frequent in the new Testament this is that fountain which is set open for sinne and for uncleannesse thus in the new Testament as well as in the old all things are purged by blood Hebrews 9.22 Thus both Sacraments have speciall Relation to the death of Christ which the phrase of Scripture doth manifest for of Baptism it is said that by it we are baptised into his death and buried with Christ Rom. 6.4 Col. 2.12 and the Supper is the remembrance and commemoration of the death of Christ 1 Cor. 11 26. and this doth fully manifest unto us what that grace is which is signified in the Sacrament and how the word Grace used in the definition of a Sacrament is to be understood Doubtlesse hereby is meant not a quality infused but a gracious gift bestowed upon us Now of Gods gracious gifts some are corporall and reach no further than the body Others are spirituall touching the state and welfare of the soule and such is that Grace or gracious gift presented in the Sacraments Again whereas there be divers sorts of these spirituall graces that Grace which is the ground-work of the Sacraments is not any among the Gifts and Graces of the Spirit but the gracious Gift of the Father who gave his own Sonne for us indeed Christ himselfe is that gracious gift of God which is presented to us in the Sacrament Christus quâ passus the body and blood of Christ given for mankind in the work of redemption are by the Sacrament given to mankind for the application of that redemption Bellarmin is deceived while in the heat of his scholasticall discourse he will needs have the Grace of Justification or as we do better stile it sanctification to be the thing which is principally signified in the Sacrament That is an effect and consequent but Christ crucified is the speciall signification of the Sacrament Reason giveth it for it is against the nature of the cause especially of the instrumentall cause to represent the effect which it self produceth Adde this the nature of a sacramentall sign consisteth in analogicall proportion now this is most apt betwixt these Elements and the body and blood of Christ so also of the operation of the one upon the body and of the other upon the soul but no similitude at all betwixt these Elements and the grace of Justification To conclude this both the doctrine of the Schoolmen and that common saying of the ancients received from Saint Augustine doth shew that Christus passus Christ on the Crosse is that grace which is primarily and principally signified in either Sacrament CHAP. V. A Corollary drawn from this part of the Definition NOvv from this first part of the Definition wherein we have heard the Essence and Originall of the Sacrament we may justly collect this Corollary viz. That if either part be wanting that is if either there want a visible sign or an invisible grace there can be no Sacrament And thus doth the Church teach her children that the parts of every Sacrament are and must be two the outward visible sign and the inward spirituall grace How can this be might some curious Critick say is the Genus and and common nature of a Sacrament the sign of grace and is grace now become part of the Sacrament Is not this all one as if the man should be called a part of the picture which is the representation of the man in very deed to speak properly grace is no part of the sign but Subjectum or Substratum praesuppositum the ground-work thereof but when we speak in the vulgar phrase we call those things parts which are any way Essentiall and so grace is a part of the sign that is essentiall to it for except it be a sign of grace it is not a Sacrament adde this also that howsover the School saith that the sign is properly as indeed properly it is the Sacrament and doth relatively oppose it to the grace signified yet the Church speaking to the capacity of the simple calleth the whole sacred action of Baptism and of the Supper by the name of the Sacrament which taken in this larger signification is as it were compounded of two things one earthly the other heavenly and these vulgarly are called the parts of the Sacrament as being both of them essentiall to the constitution of a Sacrament Hence is an argument fetcht to overthrow Transubstantiation which by changing the bread into the very body of Christ hath taken away the sign and so spoyled the Sacrament for as the soul departed and the body separated is not the man so neither the sign without the grace nor the grace without the sign but being both together considered relatively do make a Sacrament there may be therfore no change of the one into the other Hence also fetch arguments to convince those five obtruded by the Roman Church to be no true born Sacraments properly so called
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 for 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 confirmation 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 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 are 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 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 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 no 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 and 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 Lest 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 concerning which the Doctrin of the Church is that the two legitimate and true 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 see this explained at full in the Book of Homilies so do they fully deliver the Doctrin of the Church touching 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 as 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 he cannot enter into the Kingdome of God And except yee eat the flesh of the Sonn of man and 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 Hitherto referr the cases of un-avoidable extremity in which doubtless the spirit worketh without these means But generally and in ordinary