CHAP. VI. The end why Sacra­ments were insti­tuted.

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

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

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

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

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

[Page 75] Q. Whence is it, that Sa­craments are means of recei­ving.

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

Hence also is the translati­on [Page 76] 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,Reall pre­sence. [Page 77] 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 [Page 78] 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 [Page 79] 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 [Page 80] toyl, and labour, and to con­tinuall vexation.

The nurse and spring of Here­sies.And here by the way, it may be worth the noting, that the most of those hereti­call pravities, which have alwayes vexed the Church, have been not of the truth of the thing, but of the man­ner of explication. The Ar­ticles,Non de re i [...]sâ, s [...]d de mod [...] e [...] ­pl [...]candi. of the Trinity, of Christs Incarnation, Descen­s [...]on, Ascension, personall Union, Sacramentall pre­sence; The article of the Pro­cession of the holy Ghost, of Justification by faith, of the concord and co-opera­tion of Gods grace, and mans will: these and others of the same nature, have not been so much denied or questioned of their truth, as of the manner of truth. And had not Curiosity been se­conded by pertinacy, we [Page 81] 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.Prestat d [...]bitare de occ [...]ltis quam liti­gare de in­certis: Au­gust. dè Ge­nesi ad lite­ram l [...]b. 8. cap. 6. And the use which we ought to make of all myste­ries of Godliness, when we meet with them, and their inexplicable difficulties is, 1. To admire the infinite and incomprehensible wisdome of God,The right use to be made of inexplicable myste­ries. whose wayes are past finding out: so Saint Paul Rom. 11.33.2. To be hum­bled in the sight, and sence of our own Ignorance: thus Agur, Prov. 30.2.3. To [Page 82] 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?Implicit Faith.

Resp. Certainly an impli­cite Faith were it joyned with an explicite Obedience, would be more beneficiall to many; to whom it would be much more profitable, if lesse time were spent in seeking know­ledg, and more in practising what they know. But further [Page 83] 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;Articles of religion. cap. 28. that Tran­substantiation (or the change of the substance of the bread and wine) in the Supper of the Lord: that this I say, can­not be proved by holy writ, but it is repugnant to the plain words of the Scripture, overthroweth the nature of a [Page 84] 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.

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

2. Of Religion, and Divi­nity. Quoniam ut tradunt, &c. Because according to the Do­ctrine of the sacred Scrip­tures, [Page 85] 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 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 [Page 86] 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 [Page 88] the analogy,Chap. 7. which is be­twixt the sign, and the sig­nified; but also the excel­lency, and exquisitness of that analogy, and propor­tion.The ex­cellency of the a­nalogy be­twixt the sign, and the signi­fication in either Sa­crament.

In Baptism water is used, and none other liquor, be­cause none other so proper for washing: none other doth wash so clean, as doth water, and therfore none other so fit to signifie the blood of Christ, which cleanseth the soul from all sinn. In the Lords Supper, bread, and wine is used to represent the body, and blood of Christ; and see I pray you the excellent pro­portion that is betwixt them, specially in the effects: bread, and wine nourish the body, nothing better; the body and blood of Christ nourish the soul, nothing better, yea nothing else: So also in the [Page 89] 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 [Page 90] 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: Iohn 3.5. 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, Persons having right to Baptism. are (as of old) Beleevers and their children: The Ceremony of Admission is altered: but still as the Covenant is the same; so the parties are the same beleevers, and their children: this is [Page 91] plain Act. 2.39. You, and your children

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

[Page 92] Children of Beleevers also have a right of Admission,2. Chil­dren of beleevers. be­caus they are part of their Pa­rents, and heirs of the promise due to their Fathers: The faith of the parent intitleth the child unto the Covenant; so much the more unjustly do the Ana­baptists deal with beleevers, and their children in shutting Infants out from Baptism; thus questioning that See in Pamelius notes up­on Cypri­an Ep 59. the names of the An­cients sc. Origen. Tertullian Ireneus, Iustin, Clemens, Dionysius, and others who re­ferr it to on Apostolicall tra­dit [...]on. anci­ent, and long approved cu­stome of the Church in all ages ever since Christ, and his Apostles: Traditions Apo­stolicall are authenticall, and not to be refused (because not written) if found to be Apo­stolicall See Do­ctor Feild of the Church lib. 4. cap. 20. It is not the writing that giv­eth things their Authority: but the worth and credit of him that deli [...]ereth them, tho but by word and live-ly voyce only.. Apostolicall cu­stoms mentioned in the Scri­pture have a more unquesti­oned [Page 93] 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,An argu­ment pro­ving the lawfull­ness of Baptising Infants. and Admission into the Covenant of grace, as were the Infants of the Jews: and if so (which we prov out of Cor. 7.14.) who shall barr them, whom God hath not barred? If not; then hath not grace abound­ed [Page 94] 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 [Page 95] 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; suppose that one of the Co­rinthians should have been so [Page 96] wilfull,Chap. 6. as to deny this medium, this argument of Saint Paul: what is there to confirm the argument, and to convince the gainsayer, but only the practice of Infants-baptism; this must of necessity be here presupposed, else doth the Ar­gument fall to the ground, and overthrow it self.

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

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

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

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

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

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

CHAP. VIII. The Benefits of Baptism.

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

Psal. 51.6. Eph. 2.3. Rom. 3 5. & 11.32.1. By nature we are born in sin, and the Children of wrath. Wee, that is, all of [...]s, not a man, but only Christ, excep­ted. By nature, that is, in the state of the first birth. Borne in sin, that is, polluted, and de­filed, even from the birth. Chil­dren of wrath, that is, liable to destruction, yea, worthy to die for that native,See Arti­cles of Re­ligion, cap. & 10. and natu­rall corruption: this corrupti­on of nature is in every one [Page 107] that naturally is ingendered, and propagated from Adam: Hence it is, that by nature man is inclined to evill; yea, such is the condition of man since the fall of Adam, that by his own naturall strength he can­not turn, and prepare himself to faith, and calling upon God much less is he able to walk in the commandements of God, and to serv him, that is, to do good works, pleasant, and ac­ceptable to God. Of himself, that is, without the grace of God, by Christ, preventing us, that we may have a good wil, and working with us when we have that good will.

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

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

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

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

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

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

CHAP. IX. The Benefits of the Lords Supper.

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

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

Spirituall diseases in the soul.These diseases are spirituall weakness, and weariness: faintings, and defectiveness: Apostacie and declination: That this is so, not only the frequent admonitions, and exhortations in sacred Scrip­ture do pre-suppose: but also is confirmed by reason, and evidenced by too wofull experience. Reason to con­firm this, may be drawn from the nature of grace it self, [Page 125] 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, Pet. 23. because by using the means appointed, it is preserved from decay: Not so is it in the naturall birth; no use of means, no food, nor physick can preserv the liveliness of that, beyond an appointed time. Nay even the prepara­tion [Page 126] 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 [Page 127] 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 [Page 128] 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 [Page 129] 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.

[Page 130]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, [Page 131] 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, [Page 132] 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:Reason, why not Baptism, but the Lords Supper i [...] often re­ceived. The ground of which practice binding us to obedience (under correction I speak it) I take to be not any direct text of Scrip­ture, either commanding the one, or prohibiting the other; but the tradition of the anci­ent Church, received, and ap­proved by the constitution of the present Church: Neither is [Page 134] this therfore in the liberty of the Church to alter,Chap. 10 both be­cause the Antiquity and Uni­versality of it doth prov it to be Apostolicall; and also be­cause the originall of this cu­stome, may in a certain sence be said to be Divine. This ori­ginall is the analogie, and pro­portion, which holdeth be­tween the Sacraments of the old Testament, and the new: they had two, so had we; one for admission, the other for preservation; so have we: cir­cumcision was for infants, so is Baptism; the Pass-over, and Lords Supper for men grown: circumcision once administred, the Pass-over of­ten; and so Baptism once, and the Lords Supper often; add to this, that the same reason holds in the Sacraments of either Testament for the fre­quencie of administration: [Page 135] 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 [Page 136] 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;How often we are to receiv the Lords Supper. it must be answered, the Church hath power to stint the smallest number; but only mans con­science can direct him in the multiplication of that number. Fewer times than thrice a year may no good Christian in the Church of England receiv the Lords Supper, because it is so ordained by the Church; but how oftner, is left to the dire­ction of his own conscience, and the advice of his spirituall Physitian.

So much the more to blame [Page 137] 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,Object. that once a year was as much as Israel did eat the Pass-over: nor would God doubtless have neglected to command expressly the more frequent receiving of it, were it neces­sary.

But (for answer herunto) what authority have we to in­quire, or to assign a reason,Sol. why God did not command this or that? His Laws, and Ordinances are to us a light of direction, not his Omissions: God appointed to the Church of Israel no Sacrament for the spirituall incorporation of fe­mals, [Page 138] 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, [Page 139] 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? [Page 140] 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,Necessity of the Sa­craments. concerning which the Doctrin of the Church is, that the two legitimate, and [Page 141] 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 (In the Ho­mily, wherin is declared, that Com­mon Prayer, and Sacra­ments ought to be admi­nistred in a known tongue; after that, is shewed what is a Sacrament. The question, how many Sacraments, is thus explained: f [...]r the number of them, if they should be considered according to the exact significati­on, there be but two, &c. But in a generall accep­tion, the name of a Sacrament may be attribu [...]ed to a­ny thing, wherby an holy thing is signified: In which un­derstanding of the word, the ancient writers have given this name▪ not only to the other five, commonly of late years taken, and used for supplying the number of sea­ven Sacraments, b [...]t also to divers, and sundry other Ce­remonies, as to Oyl, Washing of Feet, and such like: not meaning therby to repute them as Sacraments, in the same signification that the two forenamed Sacraments are. see this explai­ned at full in the Book of Ho­milies;) so do they fully deli­ver the Doctrin of the Church [Page 142] 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 [Page 143] 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,Ioh. 3.5. he cannot enter into the Kingdome of God. And, except yee eat the flesh of the Sonn of man,Ioh. 6.53.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.

[Page 144]Hitherto referr the cases of un-avoidable extremity, in which doubtless,Ioh. 3.5. the spirit worketh without these means. But generally and in or­dinary they are, necessary and so commanded.

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

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, [Page 146] 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 [Page 147] 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 [Page 148] 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 [Page 149] 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 [Page 150] 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 [Page 151] 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 [Page 152] 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, [Page 153] 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: [Page 154] 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 [Page 155] 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 158] Divell,Chap. 12 still in use ever since the Primitive Ages of the Church.

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, [Page 165] 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 [Page 166] 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. [...], 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 [Page 167] 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 [Page 168] 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 [Page 169] 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. [Page 170] 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 [Page 171] 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 [Page 173] 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 [Page 174] 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 [Page 175] 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 [Page 176] 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 [Page 177] 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 [Page 178] 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 [Page 180] 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.

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 [Page 208] 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 [Page 209] 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 [Page 210] 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 [Page 211] 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, [Page 212] 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 [Page 213] 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. [Page 214] 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 [Page 215] 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, [Page 217] 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: [Page 218] 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, [Page 219] 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 [Page 220] 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 [Page 221] 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! [Page 222] 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: [Page 223] 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: [Page 224] 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. 11.18 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 [...] [Page 228] 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 [Page 229] 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 [Page 230] 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 [Page 231] 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 [Page 232] 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.

[Page 233]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.

[Page 234] 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 [Page 235] 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 [Page 236] 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 [Page 237] 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.