A godly and shorte treatise of the sacraments. vvritten by Robert Some..

A Table of such poyntes as are contained in the first part of this Treatise . 1 WHat a Sacrament is . 2 There are but two Sacraments , Baptisme & the Lords supper : the other fiue which went vnder the name of Sacraments , are no Sacraments . 3 It is not in any mans power to make a Sacrament . 4 Whether the Sacraments of the olde and new testament are all one , and howe they differ . 5 The Sacraments must not be administred at all aduentures to euery one . 6 The signe must not bee confounded with the thing signified in the Sacrament . 7 The Sacraments are not to be esteemed better for the worthines of the minister , or the worse for his vnworthines . 8 The Sacramentall signes offer grace vnto all , but doe not of their owne nature conferre grace vnto all that doe receiue them . 9 Why almighty God would haue the external signes in the Sacraments , to consist of very simple and vsuall things . 10 The Sacraments are not naked & bare signes . 11 The Sacramentes must haue the word of God annexed to them . 12 Gods Church hath neede of Sacraments , so long as it is in this world . 13 The Sacraments are highly to bee esteemed . 14 The contempt of the Sacramentes is very daungerous . 15 The Sacraments during the tyme of the action of Baptisme & of the Lords supper are Sacraments , but after the action is ended , they are no Sacraments . 16 What good we receiue by the Sacraments .

❧ A Treatise of the Sacraments .

1 What a Sacrament is .

A Sacrament is a visible signe of an inuisible grace .

2 There are but two Sacramentes , Baptisme and the Lordes Supper : The other fiue which went vnder the name of Sacramentes , that is to say , Matrimonie , Orders , Pennaunce , Extreme vnction and Confirmation are no Sacramentes .

SAynt Paule prouing that the Israelites were equal vnto them of Corinth , 1. Cor. chap. 10. ver. 2. 3. and consequently of vs in the externall signes of Gods fauour , nameth onelye Baptisme and the Lordes Supper : wherein hee had dealt verie strangely , if of seuen Sacramentes he had left out fiue .

Two thinges are especially & ioyntly required vnto euery necessary Sacrament of the Churche . First a sensible outward element : Secondly the word of institution : the element in Baptisme is water : the elementes in the Lords Supper are bread & wyne : the word of institution in baptisme , is that which is pronounced by the minister : I baptize thee in the name of the Father , of the Sonne , Math. chap. 28. ver. 19. and of the holye Ghost . the word of institution in the Lords supper , is : 1. Cor. chap. 11. ver. 23.24.25 . The Lorde Iesus the same night that he was betrayed tooke bread , and when he had giuen thanks he brake it and sayde , take , eate , this is my bodie which is broken for you , this do ye in remembrance of me . After the same maner also he tooke the cup when hee had supped , saying , this cup is the new Testament in my blood , this doe as oft as yee drinke it in remembrance of me .

Matrimony , orders , & pennance haue the word of God but no outward element . Extreme vnction and Confirmation haue neither word nor element .

Obiection for Matrimony .

For this cause shall a man leaue father Ephes. chap. 5. ver. 31 . 3● and mother and shal cleaue to his wife & they twayne shall be one flesh : this is a great mysterie , that is to say , Sacrament . as the Church of Rome translateth it , therefore . Matrunonie is a Sacrament .

Answeare .

If by this word ( Mistery ) we vnderstand a Sacrament , 2. Thes. chap. 2. ver. 7. Ephe chap. 5. ver. 32. iniquity shal be a Sacrament , for the Apostle makes mention of the Mystery of iniquitie : Besides , this Mystery pertayneth not to the carnall mariage of man and wife , but to the spirituall mariage of Christ and the Church : S. Paules wordes doe warrant this : this is ( saith he ) a great secret , but I speake concerning . Christ and the Church .

Obiection for Matrimonie .

Mariage is a signe of a holy thing , therefore it is a Sacrament .

Answere .

The argument folowes not : for if to bee a signe of a holie thing bee sufficient to make a Sacrament , I confesse mariage is a Sacrament because it resembles the coniunction of Christe and his Churche : but by this meanes we are like to haue more then seuen sacramentes : for then Christes washing of his disciples feete , his imbracing of young children in his arme , and almost all his actions , because they are signes of holy thinges must goe for Sacramentes .

Obiection for extreeme vnction .

Is any man sicke among you : let him call for the Elders of the Church , Iam. chap. 5. verse 14.15 . and let them pray for him & anoint him with oyle in the name of the Lorde , and the prayer of fayth shall saue the sicke , and the Lord shall raise him vp . &c.

The Apostle setteth downe a commaundement in these wordes ( let him call for the Elders of the Church ) and the element in these words ( anoint him with oyle , and a promise aunexed to the element in these wordes ( and the Lord shall rayse him vp ) , therefore extreeme vnction is a Sacrament .

Answere .

I graunt there is a comaundement , an element , and a promise , but because that commaundement is not giuen to vs nor that promise belongs to vs , annointing with oyle which was vsed in the Primitiue Church , must not in that case be vsed of vs , and therefore neyther is nor must bee accounted a Sacrament for vs . Circumcision had the worde of institution and a sensible outward element , but because che commaundement and promise was giuen to the Israelites and not to vs , it was a Sacrament to them , but is not so to vs . Secondly the Apostle Iames speaketh of an extraordinary gift of healing by anoynting with oyle , as the Euangelist Marke reporteth : Mark . chap. 6. verse . 13. whiche extraordinarie gift of healing being ceased many yeeres past , what extreeme folly is it to retayne annoynting with oyle , which was a signe of that gift . Thirdly the annointing with oyle vsed in the Primitiue Churche is very vnlike the extreme vnction of the Popish Church . Saint Iames woulde haue all sicke folkes to be anointed : his woordes are playne ( is any sicke &c. ) The Papistes do anoynt them onely which are at deathes dore . Saint Iames promiseth recouerie of health to the sicke which were anointed in the Prinitiue Church , which promise was accordingly perfourmed : his woordes are manifest ( and the Lorde shall rayse him vp ) : the Papists may promise recouerie to them whom they anoint , but they are not in case to performe it , for they haue not the gift of healing .

If they woulde answere they haue it , they might bee iustly conuinced of great , both vanitie and crueltie : vanitie , for vaunting of that which all the worlde sees they haue not , crueltie , for not curing those sicke men and women whom they see to die presently after their anointing . Lastly , the anointing in S. Iames time and curing of the sick extraordinarily by that meanes and godly praiers , did make greatly for the confirmation and increase of religion at the first planting of the Gospell , Acts. chap. 5. vers. 15. Act. chap. 19 verse 12. as Peters shadowe , and Paules Napkinnes did . The extreme vnction of the Papistes neyther cures sicke men nor increases religion , but nourishes superstition and prooues gaynefull to the popish priestes .

3 It is not in any mans power to make a Sacrament .

The Israelites had two Sacraments , Gene. cha. 17 vers. 10.11 . Exod. cha. 12 verse 3. Mat. cha. 21 verse 25. Circumcision and the passeouer : God himself was the authour of them both .

Christ asking the Pharises whether Iohns Baptisme were from heauen , doeth giue vs very clearely to vnderstande , that it was not to be allowed for a sacrament , vnles it had bin commanded of almightie God .

The Apostle remembring that by one spirite we are all baptised into one body , 1. Cor. cha. 12 verse 13. doth manifestly teach vs , that the Sacramentes are not the worke of any man but of the spirit of God .

Saint Paule doth not take vpon him to institute the Lordes Supper in the Church of Corinthe , 1. Cor. cha. 11 verse 23. but ( for the reformation of such abuses as had crept into that holy Sacrament ) deliuers that to them which he receiued of the Lorde .

The name of the Lordes Supper doeth teach vs that Iesus Christe was the authour of it .

A Sacrament can neuer be without promise of saluation : all men of the worlde can not of them selues promise any thing to vs of our saluation : Therfore they neither can nor ought of them selues to institute or erect any Sacrament .

4 Whether the sacraments of the old and newe Testament are all one , and how they differ .

Circumcision was to the Israelites a Sacrament of regeneration : Baptisme is so to vs . By Circumcision , the Israelites were incorporated into gods visible Church : so are we by Baptisme . Circumcision was to them a signe of Gods couenant : so is Baptisme to vs .

The Paschall Lambe was to the Israelites a sacrament of that immaculate Lambe Christe Iesus , by whose blood their redemption shoulde bée wrought : the bread and wine in the Lords Supper is a Sacrament to vs of Christes body and blood which is giuen and shed for vs .

The Israelites did eate the same spirituall meate whiche wee doe , 1. Cor. chap. 10. verse 2. because there was one and the selfe same substance of their Sacraments and ours , that is to say , the partaking of Iesus Christ vnto life euerlasting .

The Sacramentes of the Israelites ( touching the external signes ) do differ from ours , but theirs & ours are a like if we consider the thinges signified by them : For in their Sacramentes was expressed the death of Christ which was then to come : in ours is expressed the death of Christ already past .

The new Sacraments instituted of Christ are plainer and clearer then the Sacramentes vnder the Lawe , as the Gospell is playner and clearer then the Lawe , but the thinges signified in and by their sacramentes and ours , are not contayned more in our Sacramentes then in theirs .

5 The Sacramentes must not bee administred at all aduenture to euerie one .

The Passeouer was one of the Sacraments amongest the Israelites . Exod chap. 12. vers. 48. It was not lawefull for any that was vncircumcised , to eate of it .

It is not lawfull to giue the precious treasure of Gods worde to them which do contemne it , Mat. chap. 7. verse 6. therfore it is as vnlawfull to giue vnto them the Sacraments which are the seales of the worde .

Philip the Emperor offered himselfe to be partaker of the prayers in a publicke assemblie : Euseb. lib. 6. chap. 34. the gouernour of that Church refused to admit him , vntill by confession of his sinnes he satisfied the Church , and had ioyned himselfe to the penitentiaries in the face of the congregation . The Emperor according to his duetie yeelded his obedience most willingly . If the Emperour was repelled for a time from the publike prayers , it is a cleare case that hee shoulde not at that time haue bin admitted to the holy Sacrament .

The Emperour Theodosius after that he had defiled himself with shedding innocent blood in the citie of Thessalonica , Theod. lib. 5. cha. 17. & 18 was not admitted by Ambrose the Bishop of Mediolanum either to enter into the Church , or to present him selfe to the partaking of the holy Sacrament , vntill Theodosius by a notable confession of his sinne had satisfied and reconciled himselfe to the Churche of God .

6 The signe must not be confounded with the thing signified in the Sacrifice .

For not eueryone that receiueth the signe is partaker of the thing signified : This is cleare in Simon Magus for Baptisme , and in the traytour Iudas for the Lords Supper .

The water of Baptisme is one thing , the blood of Christ signified by the water is another thing : The water purgeth our bodyes , Christes blood purgeth our soules : without partaking of Baptisme ( so that contempt be absent ) we may be saued , without Christs blood we can neuer be saued .

The bread of the Sacrament is one thing , the body of Christ is another , the breade entereth onely into the bodily mouth , Christes fleshe entreth onely into the soule : without eating the bread of the sacrament ( so that contempt bee absent ) we may be saued , without eating of Christes flesh we can neuer be saued .

It is a miserable bondage of the soule , Aug. de doct. Christ . lib. 5. cap. 5. to take the signes ( in the Sacraments ) for the thinges signified by them .

I confesse that the name of the thing signified is giuen sometime to the signe . Gene. cha. 17 verse . 10. Circumcision is sayde to bee the couenant betweene God & Abraham , when notwithstanding it was not the couenant but the signe of Gods couenant . The Lambe is called the Lords Passeouer , Exod. cha. 1● verse 11. but the Lambe was not the passage it selfe ( of the Israelites out of Egypt ) but remembred vnto them the benefite of that great deliuerance of theirs out of Egypt . The bread in the Lordes Supper , is called the body of Christe , Aug. contra Adimant . cap. 12. but it was onely a figure and signe of Christs body : & yet the worthy receiuer which bringes fayth and repentaunce with him to the Lords Supper , is partaker as of the bread and the wine , so of the bodye and blood of the Lorde Iesus .

7 The Sacramentes are not to bee esteemed better for the worthinesse of the minister , or the woorse for his vnworthines .

Iesus Christ him selfe baptised not , but his disciples , Iohn . chap. 4. verse 2. Iohn chap. 4. ver. 1. and chap. 3. verse 22. and yet the baptisme ministred by the disciples was Christes Baptisme . If that be Christes baptisme which is ministred by man , whatsoeuer the minister be , baptisme still remaines to be Christes baptisme .

Wee are baptised in the name not of any creature but of the holy Trinitie : Cypr. de bapt. Christi . therefore whether Iudas or Paule doe baptize , Christ doth wash and put away our sinnes .

As golde is gold of whom soeuer it be giuen or receiued , so is the Sacrament alwayes a Sacrament whether it be giuen to vs by good or bad ministers .

The Sacramentes are Gods ordinance : mans lewdnesse can not peruert the nature of Gods ordinance .

The Anabaptistes in our time doe thinke that baptisme is defiled by the lewdnesse of the minister . The Donatistes in Augustins time did esteeme of the worthinesse of the Sacrament by the worthinesse of the minister . These are grosse and palpable errours .

It is a cleare trueth in diuinitie that the Sacramentes are neyther better nor woorse for the goodnesse or the badnesse of the ministers , yet vnlearned and lewde ministers must eyther labor to bee better furnished with learning and honesty for the good of the Church , or els be remooued to the lesse hurte of the Church .

8 The Sacramentall signes offer grace vnto all , but doe not of their own nature conferre grace vnto all that doe receyue them .

Many haue been partakers of the Sacramentes , which notwithstanding were very vngracious . Many of the Iewes receiued Circumcision of the fleshe without Circumcision of the heart . Simon Magus receyued Baptisme but not regeneration : Audas receyued the breade of the supper , but not the body of Christ .

The Sacramentes do bring to passe that which they doe figure , Aug. de bapt. paruulo . onely in the elect .

We neyther doe nor may attribute forgiuenes of sinnes to the externall element otherwise then instrumentally . We must by no meanes say that grace is contayned essentially in the Sacraments , as water in a vessell , or as medicine in a boxe , but the Sacraments are saide to containe grace , because they be signes of grace .

It is a certaine trueth that the Sacramentes doe alwayes retayne their nature . Tit chap. 3. verse 5. 1. Cor. cha. 10 verse 16. Baptisme is a lauer of regeneration . The Lordes Supper is the communion of Christes body & blood , though no sparke of faith remayned in the world : but we receiue not the grace which is offered by the Sacraments , vnlesse we bring fayth to the partaking of the Sacramentes .

If any aske me , why the infantes of the faithfull which haue not fayth are presented to baptisme , I answere that though they haue not fayth , yet they are vnder Gods couenant , wherof Baptisme is to vs a sure warrant and confirmation .

Obiection .

The Church is clensed by the washing of water through the worde , Ephe chap. 2. verse 26. therefore Baptisme doth conferre saluation .

Answere .

The Apostle ioynes together the worde of life and the washing of water , as if he shoulde say , by the Gospell the message of our washing and sanctification is deliuered vnto vs , and by Baptisme , the same message is sealed vp vnto vs .

9 Why almightie God woulde haue the externall signes in the Sacraments to consiste of very simple and vsuall thinges .

Almightie God woulde haue them consist of most simple and vsual things , First that we shoulde not hang vpon or cleaue vnto these earthly thinges , but lift vp our heartes vnto the Lorde : Secondly , least we which incline to much by our corrupt nature to superstition , shoulde abuse the outward signes . Lastly , because hee woulde barre none , no not the poorest from beeing partakers of the holy Sacramentes . This course did the Lord take in the time of the Iawe : they whiche were not able to offer vnto him , Leuit. chap. 5. vers. 7.11 . Oxen , Sheepe , Lambes , &c. did offer vnto him Pigions & turtle Doues . If their abilitie serued not for these , they offred a little meale .

The outwarde signes in the Sacraments are very meane and base things if wee looke on them with the eyes of our fleshe , but they are most precious and singuler Iewelles if wee looke on them with the eyes of our fayth , and do esteeme them according to the Lordes institution .

10 The Sacramentes are not naked and bare signes .

In Baptisme , the efficacie of Gods spirite , is present to washe and regenerate those , which appertayne vnto God .

The Lordes Supper is a spirituall banquet , 1. Cor. chap. 10. ver. 3.4.16 wherein Gods children are truely and in deede fedde with the body and blood of Christ . The apostle calleth the Sacrament spirituall meate and spirituall drinke , and a litle after in the same chapter , hee calleth the cuppe of blessing which we blesse , the communion of the blood of Christe , and the bread which we break , the communion of the body of Christ .

The Sacraments are not bare signes , because we haue the Lords institution : they are seales of righteousnes and tokens of grace , they are sure warrantes of Gods promises , whereby God bindeth himselfe vnto vs and wee likewise stande bounde to his Maiestie , so that God is our God and we are his people .

11 The Sacramentes must haue the worde of God annexed to them .

For the worde of institution is the life of the Sacrament .

The Sacraments are seales of Gods word . Rom. chap. 4. verse 11. Therefore where the word of intution is not , there is no place left to the Sacraments . There is no vse of that seale , and in deede it deserues not the name of a seale , whiche is put to an vnwritten either paper or parchment .

Take away the word ( of institution ) and what is the water ( of Baptisme ) but water . Aug. Tract. 80. in Iohan.

The woorde of institution is added to the element & it becomes a Sacrament .

12 Gods Churche hath neede of Sacraments , so long as it is in the worlde .

The fayth of Gods children is true , that is to say not counterfaite , but their faith is not perfit in this life . The Sacraments are pillers of our faith .

Saint Paul hath these wordes : as often as ye shall eate this bread and drink this cup , 1. Cor cha. 11 verse 26. ye shewe the Lordes death till he come : whereby it is manifest , that vntill Christes seconde comming , wee haue both neede and vse of the Sacraments , whereof wee shall haue neither vse nor neede in the life to come .

13 The Sacramentes are higly to be esteemed .

The Sacramentes are pillers of our fayth : they are glasses wherein we may beholde the riches of Gods grace which he reacheth vnto vs , they are the Lordes couenauntes : therefore they contayne promises , whereby our consciences are lifted vp to the hope of eternall life . Gods children receiue great benefit by baptisme , Galath . chap. 3. ver. 27. 1. Cor. chap. 10. ver. 16. for all that are baptized into Christ haue put on Christ : & by the Lords supper , bicause the bread which we breake is the communion of the bodie of Christ , and the cup of blessing is the communion of the bloud of Christ .

If the Sacramentes are highly to be esteemed , what shall we thinke of Pope Iohn the 23. for baptizing and beeing godfather to the great bell of Laterane in Rome , & of the popish sort for giuing out that we haue nothing but bare bread & bare wyne in the holy communion .

The Sacramentes are highly to bee accounted of , and honoured as holy mysteries , but they must not bee honoured with diuine honour .

14 The contempt of the Sacraments is very daungerous .

The contempt of Circumcision which was one of Gods sacraments was greeuously punished . Gen. chap. 17 ver. 14. Exod. chap. 4. ver. 25. The Angell woulde haue killed Moses , because his sonne was not circumcised .

Negligence in keeping the passeouer , Nomb. chap. 9. ver. 13. was greeuously punished .

It is a common & a very sound speech , that not the want , but the contempt of haptisme bringeth condemnation .

The Messalian heretikes did condemne , both externall signes & Sacraments .

Obiection .

The Israelites were not circumcised in the wildernes by the space of 40. yeeres . Iosue chap. 5. ver. 7.

Answere .

God commaunded the Israelites to goe on continually in their iourney . If they had beene circumcised , they had not bin able by reason of the sorenes of their bodies , Iosue . chap. 5. ver. 8. to do as God commanded them : so that Gods latter commaundement , was a dispensation to them for the omitting and deferring of circumcision .

Obiection .

The Apostles would not presse the Gentiles to be circumcised . Acts. chap. 15 ver. 24.28 .

Answere .

Circumcision after Christes ascension was not a necessary Sacrament , but a thing indifferent , that is to say , which might for a time eyther be vsed or omitted . If it had been a necessary sacrament in the Primitiue Church , Titus should haue beene circumcised , Gala. chap. 2. ver. 3. as Timothie was . Besides , circumcision after Christes ascension might not be thrust vppon the Gentiles , Acts. chap. 16. ver. 3. because Moses must giue place to Christ Iesus .

15 The Sacraments , during the time of the action of Baptisme and of the Lordes Supper , are Sacramentes , but after the action is ended , they are no Sacramentes .

The elements in the sacrament , during the time of the action which they serue for , are true signes and pledges of the things signified by them : for in baptisme , Christes bloud is propounded to vs as a lauer : with which bloud we being washed , are more and more graft into Christ , & buried together with Christ : In the Lords supper , Christes body and bloud is giuen to vs , 1. Cor. chap. 10. ver. 16. and that by distinct and seueral signes ( I meane the bread & the wine ) as our true meate and true drinke vnto life euerlasting .

When the action of baptisme & the Lords supper is ended , the water in the font is no Sacrament , but simple and common water , and the bread and wine in the Lordes supper , are not the Sacrament of Christes body & bloud , but common bread and common wine : Therefore their fault is great , which ( after the action of the Sacrament is ended ) eyther reserue any part of the elementes for Sacramentes , or doe thinke that a mowse , dogge , or such like , tasting or eating of the bread ( after the Lords supper is ended ) doe receiue the Sacrament : whereas it is a certaine truth , that if eyther mowse or dogge shoulde eate of the bread in the Lordes Supper , during the time of the holy action , they neyther doe receiue , nor can be saide to receiue the Sacrament at any hande . For , seeing the Sacraments are seales of Gods promises , touching eternall life , it is certayne that no such seale is or can be giuen vnto , or receiued by them , to whom Gods promise of eternal life in no wise doth appertayne .

16 What good we receiue by the Sacramentes .

We are put in mynde by the Sacraments of Christes inestimable benefits , which by the lauer of water purgeth vs in baptisme , and by his flesh feedeth , and by his blood refresheth our soules in the Lordes supper : Our faith is confirmed and increased by the Sacraments : we are by them stirred vp , to performe great duetie & thankfulnesse to almighty God : we are seuered by the Sacraments ( as by a partition wall ) from all such , as are not entred into the profession of Christianity , & we are by the Sacraments more surely lincked togither amongest our felues .

A table of such poynts as are contayned in the second part of this Treatise . 1 WHat Baptisme is ▪ 2 The Baptisme of infants is very lawfull . 3 It is not lawful for women or priuate men to baptize , for only the minister must doe it . 4 All that dye before Baptisme are not damned , because we are Christians before we are baptized . 5 Baptisme must not be deferred to● long . 6 Baptisme must not be iterated , that is to say , they which are once baptised , must not be baptized againe . 7 Whether those children which are knowen to be base borne , are to be admitted to Baptisme . 8 What time is fitt for the administration of Baptisme . 9 What is required of them which are already baptised , when they are of yeares .

A Treatise of Baptisme .

1 What Baptisme is .

BAptisme , is a sacrament of regeneration consisting of water & the spirite by the word of God , whereby wee haue forgiuenes of sinnes & euerlasting life according to Christes promise .

2 The Baptisme of Infantes is verie lawful .

The Infants of the Israelites were circumcised when they were eight dayes old : Gen. chap. 17 ver. 12. & cha. 21. ver. 4 our baptisme is come into the place of their circumcision . I confesse that wee are not tyed to the eight day for the baptisme of our infants as the Israelites were for the circumcising of theirs : neither are women children to be barred from baptisme amongst vs , because their women children were not circumcised : & yet their women children were partakers of Gods promise : for vnder the mankinde all were consecrated .

The children of the faithfull are holy , 1. Cor. chap. 7. ver. 14. Acts. chap. 2. ver. 39. they are vnder Gods couenant ( which couenant is contayned in these wordes , I will be thy God and the God of thy seede ) therefore they may not be barred from baptisme which is a seale of Gods couenant .

Obiection .

He that shal beleeue and be baptized , shal be saued : Marke . chap. 16. ver. 16. therefore none are to bee admitted to baptisme before they beleeue : which infantes doe not .

Answeare .

Christ speaketh onely of those which are capable of his doctrine and which were before alients from his Churche . Such neyther were nor may be presented or admitted to baptisme before they beleeue in Christ Iesus . This is manifest in the Samaritanes , and the noble man of Ethiopia , Acts. chap. 8. ver. 12.37.38 . & chap. 16. ver. 32.33 . and in the Iayler of Philippos , and in a Iewe baptized of late yeeres in London : all which were taught and beleeued in Christ , before they were admitted to baptisme : so that Christs words doe no more barre Christian infantes from baptisme , because they beleeue not , 2. Thes. chap. 3. ver. 10. then Paules doe from meate because they cannot labour .

3 It is not lawful for women or priuate men to Baptise , for onely the minister must doe it .

No man may take honour to himselfe but hee which is called as Aaron was : Heb. chap. 5. ver. 4. to administer eyther the word or sacrament , is a singuler honour in the churche of God : therefore &c. If aunswere be made that baptisme is necessarie , I graunt it to be true , when it may bee administred according to the order which God hath appoynted . Gods order is that a publike minister shall doe it . Saul had great reasons in mans iudgement for his sacrificing in Samuels absence , 1. Sam. chap. 13. ver. 11. 2. Sam. chap. 6. ver. 6. ● . and Vzzah from staying the Arke which was otherwise like to haue fallen : but because they tooke vpon them that , wherevnto God had not called them , they receiued a iust rewarde of their rashnes .

The Sacramentes are seales of the worde : Math. chap. 28. ver. 19. our sauiour Christ ioyned them togither , when hee sent foorth his Apostles , and prescribed a forme of Baptisme in these wordes , goe and teach all nations , baptizing them in the name of the father and the sonne and the holye Ghost . The selfe same men are authorized by Christ to baptize , which are authorized to preach , I meane that Apostles , whom the publique minister succeedes in preaching the word & administring the Sacraments . This difference , is notwithstanding betwene the Apostles and vs : they were called immediately by Christ himselfe , so are not we : they had Gods giftes miraculously powred vpon them , so haue not we : they had all the world for their plough lande , so haue not we : seing the Apostleship was long agoe at an end . If the Apostleship be ended , what so much as colour of priuiledge hath the Pope for erecting a new Apostleship , and sending heardes of susperstitious Iesuites and droues of Massing priestes into this realme of England . I will say nothing of the religion deliuered by these new Apostles , because their Apostleship and doctrine haue not Christes but the Popes hande and seale to confirme them .

The Pharisies did thinke it vnlawful , and that iustly , that any one without calling should administer baptisme : their wordes to Iohn Baptist , are manifest . Iohn . chap. 1. ver. 25. If thou art not Christ nor Elias &c. why doest thou baptize : as if they should say vnto Iohn , thou art not a publique minister , therefore thou mayest not baptize . The Pharisees deserue commendation for not allowing a priuate man to baptize , but they were fowly deceiued in taking Iohn Baptist to bee a priuate man , for Iohn Baptist was that Elias which the Prophet Malachie & our Sauiour Christ spake of , and therefore no priuate man as the Pharisees imagined .

The administration of baptisme by women , Epiph. lib. 1. cont. haeres . Tertul. de prescript . aduer. haeret . is a braunche of Marcious heresies , and is condemned by Epiphanius and Tertullian .

To say that eyther a midwife or a lay man , as we call him , may administer the Sacrament , because the minister is not then in place , is as if we should allowe a priuate man to condemne a murtherer . because the magistrate is not then at hand to doe it .

Obiection .

Sephora , Exod. chap. 4. ver. 25. Moses wife did circumcise hir sonne .

Answere .

Sephoraes fact was vnorderly and confused , Exod chap. 4. ver. 25.26 . for shee did it , first , in a sodaine and angry fit , as appeareth in the text : secondly , in the presence of Moses , which is sufficient to improue her doing , euen by the Papists iudgement , which thinke it vnlawfull for a woman to baptize , when any man is in place .

4 All that dye before baptisme are not damned , because wee are Christians before we are baptized .

Abraham was iustified before he was circumcised : Rom. chap. 4. ver. 11. Acts. chap. 2. ver. 38.39 . otherwise circumcision coulde not haue beene called by Saynt Paule a seale of the righteousnes of faith .

Gods promise belongs to Christian Infants before their baptisme ( otherwise baptisme which is a seale of this promise should be denied them ) : therfore they are children of the promise & consequently Christians before they are baptized .

If Infantes dying before baptisme are damned , two grosse absurdities would folow : first the saluation of our infants , should rest not vpon Gods couenant which is the ground worke of our saluation , but vpon the seale which is put to the couenant : secondly , the saluation and damnation of infants should consist in the diligence & negligence of their parents &c.

Baptisme was ministred in Thessalia only on Easter day , Socrat. lib. 5. cap. 22. Tertul. de Baptis . and in Carthage in Tertullians time only at Easter & Whit sontide . If the infantes of the faithfull be not Christians before their baptisme , what shal we say of the infants of Thessalia and Carthage , which dyed before Easter .

The Papists themselues when they baptize one of yeeres , aske these questions of him before his baptisme : doest thou beleeue , doest thou ●enounce the Deuil ? the party answeres , I beleue , I renounce the deuill : whereby it is cleere , that hee eyther is indeed , or at the least is esteemed of them to bee a Christian before hee is baptized , & so consequently admitted by them to the partaking of that sacrament .

Plaine men of the countrie , doe marke onely those sheepe for their own , which they eyther knowe or at the least doe take to be their owne . Baptisme is one of Gods seales : The church doth onely marke those with this seale , whom they eyther know , or at the least do take before the administration of baptisme , to be Gods lambes & sheepe . If they which are offered to baptisme , are Gods sheepe & lambes before their baptisme : it is a cleere case that they are Christians before they are baptized , & consequently , that baptisme is not the cause but a seake of our coniunction with almighty God .

Obiection .

The vncircumcised man childe in whose flesh , Gen. chap. 17 ver. 14 the foreskinne is not circumcised , euen that person shall bee cut off , from his people , because he hath broken my couenant .

Answere .

If any of the Israelites were eyther principalles or accessaries to the omitting of their own circumcision , they deserued to be cut off , otherwise not , vnlesse we will condemne the child for the fault of his Parents , which is barbarous crueltie . The children of the Hebrewes , if they dyed the fifth or sixth day after their birth , were not vnder condemnation , Gen. chap. 17. ver. 12. for the eight day was the day of circumcision .

Obiection .

Except a man be borne of water & of the spirit , Iohn . chap. 3. ver. 5. he cannot enter into the kingdome of God .

Answere .

If we vnderstand this of baptisme , what shal we say of the Emperour Valentinian which went to Ambrose the bishop of Medtolanum to be baptized , and was slayne in his iourney before hee came to Ambrose : shall we condemne him for want of baptisme , because Christ sayde to Nichodemus except a man be borne & c ? This dealing were very peremptory . If aunswere bee made , that Valentinians desire of Baptisme is a sufficient defence , I graunt it was so : and , if the Emperours desire keepe him out of the compasse of condemnation , why maye not Gods promise be sufficient to deliuer the infantes of the faithfull from condemnation if they dye vnbaptized : for not the want but contempt of Baptisme doth condemne vs . Besides , our Sauiour Christes speeche was with Nicodemus , which was of good yeeres , and might haue at his pleasure the vse both of water & a minister for this godly purpose .

Question .

If the Infantes of Christians be vnder Gods couenant before they be baptized , their Baptisme seemes to be superfluous : why are they baptized :

Answeare .

Gods commaundement must be fulfilled . He commaunded both circumcision & baptisme , & punished the contempt of circumcision sharply in the Israelites , & will punish the contempt of baptisme greeuously in vs . Besides , Gods promise which pertayneth to our infantes , Acts. chap. 2. ver. 38.39 . must be confirmed with the outward seale of Baptisme , the we may be alwayes myndfull of Gods promise . Lastly , the godly praiers of the minister & of them which offer the child to baptisme , do greatly profit the infant , and the congregation which is then present at the administration of baptisme , receiues some instruction touching their saluation .

5 Baptisme must not be deferred too long .

Baptisme is a Sacrament of our regeneration : by Baptisme we enter and are graft into Gods visible Church : Gods couenant with vs and our children is sealed by Baptisme , both in vs and our children . Therefore &c.

Baptisme contayneth in it the first profession of Christian religion : If it be deferred too long , when it may bee godly come by , it draweth the parentes and friendes of the infant into suspicion either of Atheisme or Anabaptisme , and besides , breedeth great offence .

Gregorie Nazianzene was a Byshops sonne : Orat. in san●● . baptis . he was not baptised before he was of good yeeres : it was a grosse fault in that time , and Nazianzene him selfe inueigheth sharply against the deferring of Baptisme .

Nectarius was appointed Bishop of Sozon . li. cap. ● Constantinople before hee was baptized . Nectarius was a good man , but this deferring of baptisme commendes neyther him nor the Bishops of that time .

Constantinus deferred his baptisme vntill his dying day . Euseb. lib. 4. de vita Constantini . He was a worthie Emperour , but this fact of his , can not be iustified .

Question .

What if by reason of differring of baptisme , the infant die vnbaptised ?

Answere .

It is a grosse faulte in the childes friendes , & must be punished with great seueritie : but the infant deserues no condemnation for this at Gods hands , neyther shutting from Christian buriall at the Churches handes : for not the want but contempt of baptisme doth condemne vs .

6 Baptisme must not be iterated , that is to say , they whiche are once baptized must not be baptized againe . 2. Chr. chap. 30. verse 9. & chap. 35. verse 1.

The Israelites which reuolted from Gods religion in the raigne of Ezechias and Iosias , were not circumcised the seconde time : onely , they testified their vnfaygned repentance and returning to the Lorde by celebration of the Passeouer .

Baptisme is a Sacrament of regeneration , regeneration is the misterie of this Sacrament : the misterie of this Sacrament cannot be iterated ( because they which are altogether fallen from grace cannot be renewed ) : Heb. chap. 6. verse 4.5.6 . Therefore the Sacrament of regeneration may not be iterated .

They which are baptized eyther of popishe or other heretiques ( which in their baptisme do adde to the element the word of institution ) are not baptized into the name of any creature but of the holy Trinitie : thefore they haue receiued true baptisme ( as touching the substance of baptisme ) and consequently not mans but Gods baptisme : and therefore neede not any seconde baptisme . If it were Gods baptisme , it conteined in it , promise of forgiuenesse of sinnes , mortification of the fleshe , quickening of the spirit , and partaking of Christ . &c.

Question .

Seeing that wee sinne dayly , and that our sinnes are done away by Baptisme , why shoulde wee not desire , and present our selues to be very often baptised .

Answere .

If the efficacie of Baptisme did reach only to the sinnes committed before Baptisme , as for example , in yong children , to origmall sinne , and in those which are of yeeres , both to their original and actuall sinnes , which went before their baptisme : I coulde like well of them whiche for the cleare washing away of their sins eyther deferred their Baptisme vnto their dying day , which was grosse ignoraunce , or of such whiche in our time for the like reason would desire to be often Baptised , whiche is a palpable errour . It is a certaine trueth in diuinitie , that our sinnes committed after Baptisme do not abolish our bap , tisme : For Christes puritie is offered to vs in Baptisme : whiche puritie of Christ , because it is alwayes in force , is not rased out by any sinnes of ours , but clenseth vs from all filthines whatsoeuer . The Galathians reuolted from that truth which Paul had taught them , Gal. 3. 5.6 chap. and were corrupt in their liues : these were great sinnes after they had receiued Baptisme : Paul notwithstanding reuiueth their faith by that Baptisme which , before , they had receiued . Gal. chap. 3. verse . 27. Baptisme must not be shut vp in straighter rome then Christ himselfe , seeing that in Baptisme we put on Christ : Rom. chap. 6. vers. 1.2.3 . and the efficacie of Baptisme , is not lesse then the efficacie of Christes death , vnto whiche Baptisme hath a singular respect .

To be once regenerate and to haue once entred into Christs Church is sufficient , neyther is any of Gods electe cast out at any time : for he that is once indewed with the spirit of sanctification , is alwayes endewed with the same spirite of sanctification . My reasons are these .

The giftes and calling of God , Rom. chap. 11 verse 29. 1. Pet. chap. 1 verse 23. are without repentance .

The worde of God whereby we are regenerate , is immortall seede , that is to say , neuer dieth in his children . The shielde of fayth may be wounded , but it can not be stricken through .

Whosoeuer is borne of God sinneth not , 1. Ioh. chap. 3 verse . 9. & cap. 5. ver. 18 for his seed remayneth in him , neither can he sinne , because he is borne of God . The Apostle Iohn meaneth not that sinne dwelleth not in Gods chyldren , but that it hath not dominion ouer them : and therefore Paul saith not , let not sinne dwel , Rom. chap. 6. verse 12. 2. Sam chap. 11. verse . 4.15 . 24. 2. Sam. chap. 12. vers. 13. but let not sinne raigne in your mortall bodies .

Dauid dealt verye strangely with Vrias and with the Lordes armie : his faith seemed to be quenched , but he was not cleane spoyled of all sparkes of grace : there remayned as it were , a quicke coale in the ashes : other wise the Prophet Nathan had not so easily and speedily awaked him .

Christes resurrection is a notable piller of our faith , and the very locke and kepe of all religion . Iohn chap. 20. verse . 25. The Apostle Thomas doubted so much of it , that he vttered these wordes : except I see in his handes the print of the nayles , and put my finger into the printe of the nayles , and put my hande into his side , I will not beleeue it . This sinne of Thomas was so grosse , that it might he fealt with the fingers , and yet faith was not cleane extinguished in him , Iohn chap. 20 verse 28. as appeareth by his answere to Christe , my Lord and my God .

They whiche thinke that they are vtterly voyde of Gods spirite in whom the fruites of the spirit do not alwaies appeare , are like vnto them which thinke there is no sire where there is no flame , and that trees are dead in winter , beecause they bring forth neyther fruit nor leaues in winter .

7 Whether those children whiche are knowen to be base borne are to bee admitted to baptisme .

The children which are base borne amongst vs , are not to bee shutte from baptisme for the parentes sinne , if such as feare God present them to baptisme , and promise faithfullye to see them brought vp in the feare of God .

Augustine had a base sonne , but hee was baptised , Aug. confes . lib. 9. cap. 6. and verye Christianly brought vp .

8 What time is fitte for the administration of baptisme .

Circumcision was administred the eyght day after the childs birth : Gene. cha. 17. verse 12. & chap. 21. verse 4. Luk. chap. 1. vers. 59. & cha. 2. ve . 21 at that time Isaac , Iohn Baptist , and Iesus Christ , were circumcised . If the Sabboth was the eyght day after the childs birth , hee was circumcised on the Sabboth day . Iohn chap. 7. verse 23.

That tyme is fittest for the administration of Baptisme , wherein care is had that the infants die not vnbaptised , if it may bee done without breache of Gods order , and yet , that their superstition , which tie saluation to baptisme , at no hande be fauoured . The Lordes day is a very fit day for Baptisme , euen in the presence of the congregation .

9 What is required of them whiche are alreadie baptized when they are of yeeres .

It is required , first , that they beleeue aright : secondlye , that they mortifie the bodie of sinne : Lastly , that they walke in newnesse of life : a principall branch whereof , is , to be at vnitie with the godly . One God is father of all , Ephe. chap. 4 verse 4.5.6 . one Christ hath redeemed vs all , one holye ghost doth sanctifie vs all , one fayth and one baptisme is common to vs all , & there is but one hope of our calling , I meane , euerlasting life : therefore it becomes vs to bee linked together in the feare of God . Salomon sayth , that a threefolde corde can not easely be broken : Eccle. chap. 4 verse . 12. if this sixefolde and golden chaine will not holde vs , wee breake it not by the power of God , Iudg. cha. 16. verse 9. as Sampson did his cordes , but by some other power which is not of God . Many grapes make one cuppe of wine , many cornes one loafe of bread , wee are members of one body , whereof Christ is the heade : therefore we must be at vnitie with Christ , by giuing great honour to him , and with our fellow members by doyng good vnto them .

A table of such poynts as are contayned in the last part of this treatise . 1 WHat the Lordes Supper is . 2 Why two elements , that is to say , bread & wine , are vsed in the Lordes supper & but one element , that is to say , water , in the Sacrament of baptisme . 3 Why Christ did celebrate the Supper at night . 4 The essentiall partes of the Lordes Supper are not to be omitted , but the accidentall may . 5 None may presume to present themselues to the Lords Supper , but after dewe examination of themselues . 6 The godly are not defiled , if they receiue the holy communion at such time , as wicked men do present them selues , and are admitted to the Lords table . 7 The Lordes Supper must be common to all the godly , not priuate to the minister alone . 8 Gods people must not be barred from the cup in the Lordes Supper . 9 What consecration is . 10 The substance of bread and wine remayne in the Lords Supper , after the wordes of consecration . 11 The wicked do not eate Christes body in the Sacrament . 12 Christes body , is not euery where . 13 The bread and wine in the Lordes Supper , must not bee reserued for any superstitious vse . 14 Howe gods children must be haue themselues , at and after , the receyuing of the holy Supper .

❧ A Treatise of the Lords Supper .

1 What the Lordes Supper is .

The Lordes Supper is a holy action , wherein according to Christes institution , the Sacrament of his bodye and blood , by a misticall breaking of breade and blessing of the cuppe , is distributed by the minister and receyued by the godly assemblie , & wherein the remembrance of Christes sacrifice on the alter of the crosse , is celebrated with perfourmance of most humble thankes to his Maiestie , and of Christian charitie amongst our selues .

2 Why two elements , that is to say , bread and wine are vsed in the Lordes Supper and but one element , that is to say , water , in the Sacrament of Baptisme .

Christ in baptisme is propounded vnto vs as a lauer , therefore only water is sufficient . But in the Lords Supper , because Christ ( as heauenly foodé ) is giuen vnto vs , and that this life of ours , hath neede as well of drinke as meate ▪ it pleased our Sauiour Christ to vse in this holy supper , both wine and bread , that we may be well assured , that our whole life is to bee sought by vs in Iesus Christ alone .

The Passeouer consisted of two elements , meate and drinke . Exod. cha. 12 verse 8. The lambe with the vnleauened breade was the meate , the cup of the Testament wherin there was remembrance of the blood , whiche was clapt vppon the Israelites doore postes , for assurance of their deliueraunce our of Egypt ) was the drinke in the Passeouer . The Lordes supper consisteth of two partes , meat & drinke . Christes body offred for vs on the crosse is the meate : Christes blood shedde on the crosse for our sinnes , is the drynke : Our Sauiour Christ instituting a Sacrament of this meate and drinke , Matth. chap. 26. vs . 26. 27 vseth bread and wine for the externall signes in this Sacrament .

8 Why Christ did celebrate the supper at night .

The Passeouer by Moses law was to be eaten at night : Exod. cha. 12 verse . 8. Iosu . chap. 5. vers. 10. Christ did first eate the Paschall lambe , and did presently after , institute the Sacramente of the Supper in the place of the Passeouer . Wee are not tyed to the euentide for the celebration of the Lords Supper , because Christe did so : for wee are not bounde to eate any Passeouer , immediatly before the Lords supper , as Christ was by the lawe of Moses : and in the forenoone , whilest we are fasting , wee are more earnestly and reuerently addicted to the partaking of the word and Sacrament . He that thinkes that the Lordes Supper must of force be ministred at night , because Iesus Christ did so , will , I feare , bee mooued by a little perswasion , to deferre baptisme vntill the age of thirtie yeeres , Euseb. lib. 1. cap. 10. because Christ before that time was not partaker of that holy Sacrament .

4 The essentiall partes of the Lords Supper are not to be omitted , but the accidentall may .

The essentiall ceremonies of the Lordes supper are these : that the minister after a reuerent deliuery of the words of Christes institution , and inuocation of the name of God , breaketh the bread : & when it is broken , distributeth it to the communicants in order , & afterwards , likewise the cup. They whiche present them selues to the Lordes table , are commaunded to take and eate the bread , and to drinke of the cuppe , shewing the Lordes death , that is to say , professing their fayth in Christ Iesus , with a solemne remembrance of his passion , & humble thankesgiuing to his Maiestie , for that inestimable benefit . These essentiall ceremonies , may not bee eyther altered or omitted .

The accidentall ceremonies of the Lordes Supper , are , that it was ministred at night , & to the disciples , whilest they did sitte at table . These accidentall ceremonies , may bee altred by the Churches ordre .

5 None may presume to present themselues to the Lordes Supper , but after due examination of themselues .

None might eate the Passeouer before he was prepared . 2. Chro. cha. 35. ver. 6. The Passeouer was the same to the Israelites , that the holie supper is to vs : but because our sacrament is more excellent then theirs , great care must be had in preparing our selues .

Saynt Paule commaundeth a man to examine himselfe , 1. Cor. chap. 11. ver. 28. before the pertaking of the holy Supper . This examination consists in faith and repentance , faith containeth the truth of our beleef : repentaunce concerneth the amendement of our life .

Weakenes of faith , ought not to withdraw vs from the holy communion : seeing , it is instituted for the strengthening of our faith .

Vncleannes of life , which is priuate and not openly knowen , neyther may nor doth barre any from the Lordes supper , but such as meane not to amend .

6 , The godly are not defiled if they receiue the holy communion at such time as wicked men doe present themselues and are admitted to the Lordes table .

He that eateth and drinketh vnworthily , eateth and drinketh iudgement to himselfe , 1. Cor. chap. 21. ver. 29. S. Paule saieth , to himselfe not to others .

The Apostle willeth a man to examine himselfe , 1. Cor. chap. 21. ver. 28. before he present himselfe to the Lords supper . Hee requireth not any communicant to examine the rest of that church , which , no doubt , he would haue required , if a godly man were defiled by the vnworthines of any lewd cōmunicāt .

Obiection .

It is not lawfull for vs to eate our owne bread with a wicked man : therefore it is not lawfull to eate the Lordes bread with him . 1. Cor. chap. 5 ver. 11.

Answere .

It is in our power to practise the former , but it is not in our power to abstayne from the Lords supper , though east men be , at that time partakers with vs .

It is a great sinne for a knowen wicked man , either to minister the Lords supper , or to present himself to the holy communion : & such boldnes must be seuerely punished by them in whose handes it is to redresse it . But if this grosse sinne be practised & no medicine vsed to cure it , the godly must content themselues with grief for these enormities , and remember that the sacrament sealeth vp Gods sweete promises to them , which the wicked sorte at no hand are partakers of .

7 The Lords supper must bee common to al the godly , not priuate to the minister alone .

When our Sauiour Christ did institute the holy supper & commend it to his apostles , Math. chap. 26. ver. 26.27 he did neither eate & drink alone for them , nor commaunded that one of them shoulde eate and drinke for the rest : but he sayde , take yee , eate yee &c. Likewise , drinke yee all of this &c.

1. Cor. chap. 10. ver. 16. The Apostle calleth the cup of blessing &c , the communion of the bloud of Christ , and the bread which wee breake the communion of the bodie of Christ : by which wordes it is manifest that the holie Supper must bee no priuate banquet .

Saint Paule willeth them of Corinth , 1. Cor. chap. 11. ver. 33. when they come together to eate , to tarry one for another : which words doe euidently condemne all priuate and alone pertaking of this holye Sacrament . If any saye that Paules wordes proue not my purpose , because they are to be refered to the Corinthian loue feastes , my answere is that the Apostles wordes doe make greatly for my purpose , though it were as they say : because the feasts of Corinth were ioyned with the celebration of the holie communion .

In the time of Iustinus Martyr al that were present in the holie assembly did communicate : Apol ▪ 2 pro Christ . Priuate Masses , as yet were neither borne nor conceiued &c.

8 Gods people must not bee barred from the cup in the Lordes Supper .

Christ at the first institution of the holy Supper , said , drinke ye al of this , Math. chap. 26. ver. 27. &c. If the papists say that Christ spake vnto the Apostles onely , my answere is that they may as wel barre Gods people from the bread of the Sacrament , because onely the Apostles were partakers of the bread as well as of the cup , at the institution of the Supper .

Let a man examine himselfe , 1. Cor. chap. 11. ver. 28. and so let him eate of this bread and drinke of this cup , &c. Saint Paule ioynes the bread and cup together : how then dare any man make a diuorce betweene the bread and the cup ? Saint Paule speaketh to the whole body of the Church : howe dare anye man presume to barre Gods people from the cup , and to restrayne it to the popish priestes ? The breaking of the bread and distributing of the cup to the communicants , are essential parts of the holy supper , & therfore may not be omitted or altred .

In Iustinus Martyres tyme , after consecration of the bread and cup , Apol. 2. pro Christ . both bread and cup were distributed to the communicants .

In Cyprians Ambroses and Chrisostomes time , Cyp. lib. 1. Epist. 2. Theodoritus lib. 5. cap. 18. Chrysost. in cap. 8. epist. 2. ad Corinth . Hom. 18. Gods people were partakers of the cup in the Lords supper .

Innocentius the 3. was the first that shut Gods people from the cup in the Lordes supper . He did this strange fact in the Laterane councell , in the yeare of our Lorde 1215.

9 What consecration is .

Consecration is a dedicating to the holy vse of the supper , of so much bread & wine , as shal be occupied in the celebration of the holy communion , and neither more nor lesse .

Consecration standeth not in the abolishing of natures , but in the conuerting of the naturall elements into a godly vse . This is cleere in both the sacraments : when the minister hath added the word of institution to the water , it is no more common water , but baptisme , which is a Sacrament of our Regeneration . When he hath done the like , to the elements of bread & wine , it is no more common bread & common wyne , but the sacrament of the body & bloud of Christ Iesus : & yet the substaunce of water is not abolished in baptisme , nor the substance of bread and wine in the Lords supper .

If anie say that the meate which is set on the table at dinner & supper , 1. Tim. chap. 4. ver. 5. is dedicated to a godly vse , when it is sanctified by the worde of God & prayer : I grant it to be so , but there is another signification of that , then of this in the sacrament . We obtaine by the word of God & prayer the lawful vse of Gods creatures at our dinners & suppers : that if any iot of Gods first curse vpon the earth and fruites thereof remained , it shal not be hurtfull to vs : but the elements & signes in the sacraments become more excellent things by many degrees , for by Gods worde & institution they are made signes & mysteries of our saluation .

10 The substance of bread and wine , remaine in the Lordes Supper after the words of Consecration .

The bread which we breake in the Lords supper , 1. Cor. chap. 10. ver. 16. is it not the partaking of the body of Christ ? Saint Paule doeth expressely call that which is broken , bread , not the Accidents of bread .

I will not hence forth drinke of this fruite of the vine &c. by the fruite of the Mat. cha. 26 ver. 29. vine our Sauiour Christ meaneth wyne , not the accidentes of wyne . By Accidents of bread & wine are vnderstanded the colour , roundnes , breadth & tast &c. of bread and wyne .

The worde ( of institution ) is added to the Element and it is made a Sacrament . Tract. 80. in Iohan. Augustine saith not , that it taketh away , or expelleth the element .

Tertullian calles that , bread , by which Christ represented his bodie . Tertul. lib. 1. cont. Mar. The same Tertullian ( labouring to prooue that Christ had not a fantasticall body as the Heretique Marcion imagined but a true body ) reasons thus from the sacrament . Christ did giue bread in the sacrament for a true figure of his body , lib. 4. cont. Mar. therefore Christ had not a fantasticall but a true bodie . If no substance of bread remayne in the Lordes Supper , which the Papistes hold , Tertullians argument against Marcion were verye weake , and Marcions monstrous opinion were very strong .

If we say that Christes bodie is made of the substance of bread , how is it true that his body was made of the substance of the blessed virgin :

There must be alwayes an Analogie betweene the signe and the thing signified in the sacrament . The Analogie in the holy supper appeareth in ferding . The body & bloud of Christ doth feed our soules , the bread and wine doeth feed our bodies . If the substance of bread & wine bee abolished , what is left to feede our bodies . If the popish sort say that the Accidents of bread & wine doe feede vs , they teach strange , both , diuinitie and philosophie : straunge diuinitie , because they are manifestly confuted by Christ and Paule : straunge philosphie , Math. chap. 26. verse 26. 1. Cor. chap. 10. ver. 17. Arist. cap. 5. de sensu & sensili . because they reuiue an olde and grosse errour of the Pithagoreans confuted long agoe by Aristotle . Besides , the Philosophers teach vs that wee consist of the same thinges , wherewith we are nourished : If we be fedd and nourished with Accidents , the substance of our bodies must consist of Arcidentes . The popish sorte call vs Sacramentaries , that is to say , such as doe abolish the force & vse of the Sacrament : If our doctrine did ouerthrow the Analogie of the Sacrament is theirs doth , we might iustly be called Sacramentaries .

Transubstantiation was borne in the co●cel of Laterane , in the yeere of our Lord , 1215.

Obiection .

Christ said at the institution of the holy supper , Math. chap. 26. ver. 26. This is my body , therefore the substance of the bread is changed into the body of Christ .

Answere .

This argument hangs together like sand &c. If Christ when he reached bread vnto his Apostles , did giue his body really & substantially to be eaten of them , then had Christ many reall & substantial bodies at & in one & the selfe same time & place , which is a grosse absurditie : I confesse that Christes speech , this is my body , when he had giuen the bread to his Apostles , is a very true speech : If it be a true speech , it must bee true , either properly and literally , or figuratiuely . If it be true properly & literally , then whatsoeuer may bee saide of Christes body , ( as that it was borne of the blessed virgine , suffered & dyed & rose againe &c , ) may be applied to the brend in the Sacramente & whatsoeuer may be said of the bread ( as that it was sowen , reaped , threshed , baked &c , ) may bee likewise , applied to Christes bodie , which no man that feareth God can admit . If Christs speech be vnderstanded literally , he did commaunde a foule and haynous thing , which is sufficient to proue it a figuratiue speech , Leb . 3. cap. 16 de doct. Chri. according to Augustines rule . If any doe aske me , what I take to be the true meaning of Christes words , This is my body : My aunswere is , that they are notably expounded by S. Paule , when he saith : the bread which we breake , 1. Cor. chap. 10. ver. 16. is it not the partaking of the body of Christ ?

Question .

If Christ be not bodily present in the sacrament , what do Gods children receiue when they are partakers of the holy supper .

Answere .

They receiue the food of life & immortality , they eate life & drink life : & when the sacrament is reached vnto them , they receiue as bread & wine for the nourishing of their bodies , so the body & bloud of the Lord Iesus for the most comfortable nourishing of their soules .

If any either drowned in Popery , or inclined to it , shall peruse this which I haue written , I referre him for his further instruction to a notable treatise of Christs body , and bloud , written by Bertram vnto the Emperour Charles the great . This Bertrame was both a Priest and a Monke , and liued in the yeare of our Lord 840.

11 The wicked doe not eate Christes bodie in the Sacrament .

Christ cannot be separated from his spirite : which spirite of Christ , because the wicked haue not , they cannot be partakers of Christ .

Hee that eateth Christ shall liue by Christ , Iohn chap. 6. verse 57. Iohn . chap. 6. ver. 56. Iohn chap. 15 ver. 5. the wicked shal not liue by Christ . He that eateth my flesh & drinketh my bloud , abideth in me & I in him . The wicked doe not abide in Christ , because they bring not forth much fruite .

The meate of the soule is not eaten of them which haue not the mouth of the foule .

Cyprian writes that the wicked doe licke the rocke , De coena Domini . but that they sucke from thence neyther hony nor oyle , because they are quickned neither with any sweetnes of charity , nor with any moysture of the holy spirit : & besides , that they neyther iudge themselues , nor discerne the sacraments . For further proofe of this poynt , I referre the learned reader to Cyprians treatise of the holy Supper .

Question .

Whosoeuer shall eate this bread & drinke the cup of the Lord vnworthely , 1. Cor. chap. 11. ver. 27. shall be guiltie of the bodie and bloud of the Lord . The wicked are guiltie of the bodie & bloud of the Lord , therefore the wicked doe eate the bodie & drinke the bloud of the Lorde .

Answeare .

The argument folowes not : and the wicked are guilty of the body & bloud of the Lorde , because they eate & drinke vnworthely the bread & wine which are sacraments of the body and bloud of the Lorde . For the iniury done to the Sacramentall signes , reacheth to the thinges which are signified by them . If the princes cloth of estate be abused , it is a grosse fault : and the iniury reacheth to the person of the Prince .

Obiection .

The wicked man is guiltie of the Lords body because hee discerneth not the Lords body , 1. Cor. chap. 11. ver. 29. therefore by eating Christes body he is guilty .

Answere .

The argument followes not : for not to discerne the Lords body , is , to make no difference betweene the sacrament of Christes body & common meate : & to abuse it , which is a grosse sinne , & being committed against the sacrament , reacheth vnto Christes body it selfe .

12 Christes bodie is note uery where .

The Apostle Peter saith that heauen must containe Christ vntil the time that all things be restored , Act. chap 3. ver. 21. that is to say , vntill Christes second comming .

The Angels say that Christ is taken vp into heauen &c. Acts chap. 1. ver. 11. If he be taken vp into heauen ( touching his body ) which must needs be the meaning of the Angels wordes : how is Christes bodye in many places at once ?

If Christs body be in many places at once , then Christs body is infinit : if it be infinite , then Christes humanity is eyther abolished of made infinite by being turned into the godhead , which are grosse heresies & fauour the monstrous opinions of Eutiches & Schwēkfeldins .

Obiection .

The diuinity & humanity are vnited in Christ , therefore where the godhead is , the manhood is likewise : but the godhead is euery where , therefore the manhood is euery where .

Answeare .

The person of Christ is but one , and yet in doth so consist of two natures , that the proprieties of ech nature doeth & must remayne whole & without confusion to their seuerall natures . For to deny or confounde the proprieties , Lib. 4. cont. Eutish . is to confounde the natures . Vigilius saith that Christ is contayned in a place by the nature of his fleshe , and is not contayned in a place by the nature of his godhead . Epist. 57. ad Dardanum . Augustine is very plentifull & flat for this point in one of his epistles .

I confesse that the proprieties of Christes manhood may be applied to his godhead , & contrarimise that the proprieties of his godhead , may bee applied to his manhood , but yet without confounding the natures : as for example , Christes passion doth pertaine to his flesh according to the proprietie of nature , and if pertaynes to the worde , that is to saye , Christes godhead , according to the person : Vigil . lib. 2. cont. Eutich . because there is one and the selfe same person both of the worde and the flesh : so that whole Christ both : God & man suffered according to the vnity of person , but suffered not according to the propretie of nature , that is to say of his godhead . According to this I haue set downe , Acts. chap. 20. ver. 28. 1. Cor. chap. 2. ver. 8. are Saint Paules words in the Actes and to the Corinthians to be vnderstanded . The councell of Constantinople did decree that the blessed Virgine shoulde bee called the mother of GOD . We doe allowe that decree of the councell , and yet we neither doe nor may thinke that the virgine Mary did heare Christies Godhead in hir wombe : but the meaning is , that he whiche was horne of the blessed virgine , was not onely man , but ( for the coniunction of the word to the fleshe ) God and man .

13. The bread and wine in the Lords Supper must not bee reserued for any superstitious vse .

It was not lawfull to keepe any part of the ( Paschall ) lambe . Exod. cha. 12 verse 10. Exod cap. 16. verse . 19.20 .

It was not lawfull to reserue of the Manna : That which was reserued , was full of wormes and did stinke .

Our Sauiour Christ at the institution & administration of the holy Supper , Mat. chap. 26. verse 26. commaunded his disciples to take and eate , not to take and reserue it .

Cyprian writes that the Sacrament was receiued , Decoena Domini . but not shut vp and reserued .

I confesse that the Sacrament in olde time was reserued . De lapsis lib. 6. chap. 44. Cyprian writeth that a certaine woman had it in her chiest . Eusebius saith , out of Dionifius , that a priest had it in his chamber : where hee deliuered it to Serapions boy , to carried to Serapion which was then at the poynt of death . But this relerning of the Sacrament , was a strange abuse , and therefore afterwarde was iustly abolished .

The reseruing and hanging vp of the Sacrament as the Papistes call it in a Pixe vnder a Canopie , hath no light in Gods booke to shewe it by : and before the time of Innocentins the fourth , it was neyther an article of our fayth , nor any lawe of the Church , that Christians shoulde worship the breade & wine in the Sacrament , much lesse , giue diuine honour to a wafer cake after that the action of the Sacrament is ended , if that the Popish Sacrament of the Altar might be accompted a sacrament .

14 Howe Gods chyldren must behaue themselues , at , and after , the receiuing of the holy Supper .

In the time of the administration of the holy Supper , wee must vse our eares and eyes very reuerently : our eares , in attending to Gods trueth and the holy institution of the Supper : our eyes in beholding the holy misteries set vpon the Lordes table . When the Sacrament is reached vnto vs , wee are weightely to consider , that as the bread and wine is broken and powred out in the holy supper for our vse : so Christs bodye and blood , which was giuen and shed on the crosse for perfiting the precious woorke of our redemption , is giuen vnto vs to be the food of our soules : and for this inestimable benefite , wee must confesse our selues , to be greatly and deeply bouns to our mercifull Sauiour , & by his grace giue vp our selues wholie to his prayse and seruice .

After that our soules are fedd at the Lordes table , and that wee are graft into Christ as into a flourishing vine , and ioyned to the faithfull as to goodly branches of this vine , wee must liue Christianly not a day or two , but al our life time : first , in beating downe our pride & vanitie : secondly , in doing good to our brethren : Lastly , in keeping the vnitie of the spirit in the bond of peare .

These graces if we doearnestly pray for , to almightie God : hee will giue them vnto vs in mercie for his greater glorie , & our singular comfort , through Iesus Christ . Amen .

FINIS .