A Godly and short Treatise of the Sacraments.  
Written by Robert Some.  
By one spirit are we all baptized into one body, whether jews or Grecians, whether bond or free: and have been all made to drink into one spirit.  1. Corinth. chap. 12. verse. 13. 
Imprinted at London for Geo. Bish.  
Anno. 1582.   

To the right honourable & his very good Lord & master, the Lord Robert Dudley Earl of Leicester, Baron of Denbigh, knight of the most noble order of the gatter, Master of the Queen's majesties Horses, and one of her highness most honourable privy Counsel, Robert Some wisheth increase of God's gifts by jesus Christ.  
IT hath pleased God to deal very graciously with your L. your thankfulness to his Majesty will notably appear, if you go on in doing your best for the increase of God's religion. The high way to compass this, is the calling for, and placing of such in the land, as by god's blessing are able and willing to profit his Church. When fit men are found out they must have both defence & maintenance: defence, that for well doing they be not discouraged: maintenance, that they may attend upon God's service without distraction of mind. If this were put in practice, almighty God should be better served than he is, and our gracious sovereign Queen Elizabeth more heartily obeyed than she is. How singly many parts of this realm are furnished with teachers, all the world doth see: the enemy with great joy, the godly with great grief. The cause of this mischief is either great want of judgement, or great corruption in them which do prefer, & are preferred to ecclesiastical livings. The first of these is a gross fault, but the latter is intolerable sin, as is manifestly proved in the next leaf after this epistle. Our Universities both have and do bread up many excellent men, and may well be compared to the Apple tree of Persia, which in good measure doth bud, blosson, & bear fruit all times of the year. Before that students do come to excellent pass, their pains and charges are very great, for without labour and God's blessing, learning is not come by, and without expense, study cannot be maintained.  
When students are furnished with knowledge, are they provided for? is good done to them for the churches greater good? it is very clear that they are singly rewarded, and the case of many both in the universities & abroad doth sufficiently prove this. But answer peradventure willbe made that these students must use means for their preferment. If by means we understand coasting up & down the country for livings, 
judg. chap. 17. verse 8.  it was the practice of Michah's priest, & is at no hand, to be liked of: if by means be understood either buying of places right out, or departing with some part of the commodities, it is a grievous plague, & must be taken head of: for it infecteth both the taker, & the giver, & some other parts of the Church of God: the taker, because it maketh him think vilely of religion, when he sees & feels the corruption of a teacher: the giver, for besides the present shipwreck of a good conscience, he is driven to sell dear because he bought dear: the church of God, for it pesters it with unfit & corrupt both teachers & governors, whereby gods honour is greatly defaced, & the good subjects of the land, very grievously offended. I may add to this, that this mischief, if it not in time meet with, will be the undoing of Cambridge and Oxford, and consequently bring forth Barbarism. 
Gene. cha. 47 verse. 22.  The priests of Egypt were carefully provided for in the time of famine, and shall a number of our learned preachers almost famish in the flourishing estate of the realm of England? The popish sort are very careful that the Pope's plough go forward, they spare neither cost not labour to increase superstition. How bountifully their priests are dealt with every man may see, and their liberality doth more hurt God's religion, than we are aware of. Shall they provide extraordinarily for theirs, and shall ourgodly and learned students not have that provision which of right belongs unto them? they which are servant to any men of trade, are after a time in case to maintain themselves & theirs, and shall the university divines after many years study and great expense, be compelied for want of maintenance either to commend themselves to the staff and waller, or betake themselves to some other course? many servants in court, for a little and mean service receive great good of their Lords and masters charge, & what have the students committed not to have provision of their own, that is to say, of the Church's charge. Good my L. tender the student's cases, & seeing almighy God hath given commandment for their defence and provision, have good care especially of such as are furnished by almighty God for the comfort of his Church. If your Lordship work the good of these (which I do and will pray for) you shall do God great service, & he will multiply his blessings & favour upon you. As for them which are guilty of corruption, either by taking or giving money, because their sin is very great, they must first make restitution of money, & Church livings, ungraciouslye come by, & then crave pardon humbly as almighty God's hands for these gross enormities.  
This order which I prescribe is god's order, and therefore with all reverence to his Majesty must be liked of. If restitution be not made by such as are in case to do it, their repentance is no repentance, & therefore the pardon they look for at gods hands will not be granted them. I beseech almighty God either to give these men unfeigned repentance of his great mercy for the less hurt of the church, or to confounded them of his justice for the greater good of his church. 
Aug. epist. 54. ad Macedomum. Nehem. chap. 5. verse 13.  And as to Nehemias prayer in another case of oppression, the Lords people said Amen: so I doubt not but your Lordship and all which fear God both in the court, & other parts of this land, will say many a hearty Amen, to this prayer of mine, against the spoil of both church & universities.  
I did present to your L. when I waited on your honour in the court, a latin Sermon: because it pleased you to take it in good part, I am now bold to offer to your L. a Treatise of the Sacraments for another testimony of my dutiful mind. If it shall please you to peruse it, I doubt neither of your profiting by it, nor of your good accepting of it. The stuff in this treatise is very sound, and hath in it variety enough for the compass of so short a writing. Thus desiring almighty God to increase his good gifts in your L. for the great good of this noble land, & for your own singular comfort, I take my leave of your good L. in most humble manner. At Cambridge the 15. of May. 1582.  
Your Lordship's most humble Chap. Robert Some.   

The Church livings may not be taken from godly and learned minister, but must be freely bestowed upon them.  
WIll a man spoil his Gods? 
Malac. chap. 3. ver. 8.9.  yet have ye spoiled me: but ye say, wherein have we spoiled thee? in tithes & offerings: ye are cursed with a curse, for ye have spoiled me etc. saith the Lord. If almighty God was rob of his honour in the time of the law, when tithes and offerings were not brought into his storehouse for the maintenance of his service, and for the relief of the priests & poor amongst them, it is a necessary consequent, that God's honour is greatly impaired by them, which pull from the Church any part of that which is given for the upholding of God's religion, and therefore that they are accursed.  
Let him that is taught in the word make him that hath taught him 
Galath. chap. 6. ver. 6.  partaker of all his goods. If the honly Ghost command us to give of our own goods to our teachers, than we may not spoil them of the Church's goods.  
Samuel describing the conditions of an usurping king, 
1. Sam. chap. 8. ver. 15.  setteth down this for one, unto the Israelites: he will take the tenth of your seed & of your vineyards, and give it unto his eunuchs and servants. If the king might not take the tenths of seed and vineyards, 
Nomb. chap. 18. ver. 21.  because they were dew to the priests by Gods own order and commandment for the maintenance of God's service, no man hath any privilege to enrich himself, his child, or servants with the spoil of Church livings, or taking money or pensions for preferring other to them.  
The elders of the jews desired Christ instantly to heal the Centurion's servant: 
Luke. chap. 7. ver. 5.  their reason was this, he loveth our nation and hath built us a synagogue. If the building of a Temple for the jews godly assemblies, was an argument of the Centurions love unto that nation, the pulling away of that from the Church and Churchemen which would maintain godly and Christian assemblies, is a sure argument that little care is had either of God's honour, or of his Ministers, or of God's people, or of any religion at all.  
Ezechias the king of juda conmaunded that the Priests and Levites should be thoroughly provided for by the people of jerusalem, 
2. Chro. chap. 31. ver, 4.  that they might be encouraged in the law of the Lord, that is to say, that they might cheerfully and without distraction of mind attend upon their calling. If it was equal in Ezechias time that the Ministers of jerusalem should have maintenance at the hands of the nobility and Citizens of jerusalem, it is most equal, that none in our time whatsoever should take to themselves, either the whole or part of such maintenance, as hath been heretofore provided for the Ministers, and is now confirmed to them by the godly laws of this noble land.  
If David refused to drink of the water of Bethlehem because it was gotten with danger of losing a few temporal lives, 
1. Chro. chap. 11. ver. 16.17.18.19.  it is a very great sin by praying upon the church livings (as a hawk doth upon partridges) to spoil Christians of the food of their souls, & so to bring a plague of famine amongst them. If David deserve commendation for pouring out the water of Bethlehem to the lord for a sacrifice, what do they deserve which by pulling from the Church and Churchmen, do spoil almighty God of his service & the poor of necessary relief, which are gross sins against both the tables of the commandments.  
If any faithful man or faithful woman have widows, 
1. Tim. chap. 5. ver. 16.  let them minister unto them and let not the Church be charged, that there may be sufficient for them that are widows in deed. If they sin which for the ease of their own purses suffer the Church to be charged, their sin is greater which do pull from the Church, or take either money or pensions of the Church men for preferring of them.  
If God do curse, 
Deut. chap. 27. ver. 17.  and all good men detest them which remove the boundestone, because by that fact, quarrels grow amongst neighbours, & other men's land is sometimes unjustly come by, they are under a more grievous curse at God's hands, & under greater detestation at his people's hands, which take away either lands or commodities from the Church and Churchmen. The removing of the bowndstone hurts but a few, and to their little loss. The taking away of the maintenance of the Minister hurts a great number, and keeps from them learned and godly men, which should teach and govern them.  
If jesus Christ did cast out of the temple in jerusalem all them that sold & bought in the temple, 
Math. chap. 21. ver. 12.  and did overthrow the tables of the money changers, and the seats of them that sold doves, he will deal more rowndly with buyers and seslers of Clergy livings, because their sin is greater. They which sold doves and were money changers in jerusalem had two goodly pretences for their merchandise: first that the people which came to sacrifice at jerusalem needed not to seek far for doves to sacrifice, or for money to offer in the temple, because they might have both money & doves at hand for the service of God in jerusalem. Secondly, the exchange of money and sale of doves was not in the sanctuary but in the court of the Temple, which court was sometimes termed by the name of the temple. They which make merchandise of clergy livings have no such colour for their defence, they cannot say that they are money changers and dove sellers, to furnish God's people with money for offerings and with doves for sacrifice: but they take money and gifts of corrupt men, to famish God's people and to keep from them the goodly funneshyne of God's favour, which the sound preaching of the Gospel doth very lively & comfortably offer unto them. They which sold doves and changed money in jerusalem, defiled not the sanctuary but the court of the temple: they which sell Church livings do great hurt to the body of the Church and commonwealth, therefore their condemnation will be more grievous because their sin is greater.  
The Emperor Constantinus commanded Anilinus, 
Euseb. lib. 1●. chap. 5.  to be careful that gardens, houses, or any thing whatsoever belonging to the right of the churches should with all speed be restored to them. If pulling from the Churches had been lawful, Constantinus commandment had deserved neither liking nor performance. Our gracious sovereign Queen Elizabethes both desire and pleasure is, that worthy men be called for, and have that maintenance freely which belongs unto them: this hath her Majesty delivered in speech, and it is provided for by her highness laws. All the fear God do thank him for, and are glad of this, and do therefore think very hardly of corrupt men which will not be restrained and reform either by Gods and the Queens both laws and speech, or by the worthy example of Constantinus, or by the testimony of their own consciences, which cannot but both accuse & condemn them,  
They which present men to ecclesiastical livings are called patrons, that is to say, defenders of the church: to keep back either all or part of the church livings is not to be a shield to cover the Church and the Minister, but a sword to cut them, and therefore they may justly be called the scholars of Lysimachus the Churchrobber which was slain for his villainies. 
2. Machab. chap. 4. ver. 42.  If a patron prefer a minister for money and corruption, he must needs think hardly and vilely of that minister, & the minister likewise of that patron: for who can like a minister when he feels his corruption, and what minister though he fish with a silver hook, will account of that patron's friendship which he pays so dear for: and what good men can like of either him that prefers or is preferred in this sort: will they not judge them to be strange market men? jerohoam made Priests of the lowest of the people which were not of the sons of Levi, 
1. King's chap 12. ver. 31. & chap. 13. ver. 33.  but he did it for money. For the like respect, I fear, many have been preferred, which cannot be allowed for Prophets because they never were the sons of the Prophets.  
I have handled these points, I trust for the good of all▪ that they which are guilty of this sin may make restitution and leave the practice of it, and that they which are not guilty of it, may take good heed that they fall not into that sink of corruption. If any be offended with this I have set down, it is their fault and not mine: for the seed which I have sown is very good, but the ground which receives it not, is very bad: but my comfort is this, that I have pleased almighty God and his servants in this godly labour, though this certain truth be a shut book & as a sealed letter unto graceless cormorants.  
Question.  
Whether lands and pensions given for the maintenance of Idolatry, may and aught to be converted to the service of God?  
Answer.  
They may & aught: for if men should convert them to their private use, it might be justly thought, that in abolishing superstition private gain is the mark which is lovelled at, and not the promoting of God's true religion. This is Augustine's judgement in a notable and learned Epistle, 
Aug. epist. 154▪ ad Publicolam.  and deserves to be greatly liked of.   

To the Reader.  
SInce the printing of the first part of my Catechism, I have been earnestly dealt with to write somewhat of the Sacraments. The request was very equal, and I have yielded to it, as appeareth by these Treatises. The course I have taken in them is plain and short: If they shall profit such as have need of instruction, I will thank God very humbly for it, and hereafier, by God's assistance, set down another short Treatise of the Scripture, and the Church and Confession, for their further benefit. These points are weighty, but necessary arguments to be handled, yet very breesly: because the memories of the simple are very short and long discourses are not easily digested by them. God give us grace to increase in the knowledge of his truth, and to frame our lives accordingly, to his glory and our comfort, through jesus Christ.   



A Table of such points as are contained in the first part of this Treatise.  
1 WHat a Sacrament is.  
2 There are but two Sacraments, Baptism & the Lords supper: the other five which went under the name of Sacraments, are no Sacraments.  
3 It is not in any man's power to make a Sacrament.  
4 Whether the Sacraments of the old and new testament are all one, and how they differ.  
5 The Sacraments must not be administered at all adventures to every one.  
6 The sign must not be confounded with the thing signified in the Sacrament.  
7 The Sacraments are not to be esteemed better for the worthiness of the minister, or the worse for his unworthiness.  
8 The Sacramental signs offer grace unto all, but do not of their own nature confer grace unto all that do receive them.  
9 Why almighty God would have the external signs in the Sacraments, to consist of very simple and usual things.  
10 The Sacraments are not naked & bare signs.  
11 The Sacraments must have the word of God annexed to them.  
12 Gods Church hath need of Sacraments, so long as it is in this world.  
13 The Sacraments are highly to be esteemed.  
14 The contempt of the Sacraments is very dangerous.  
15 The Sacraments during the time of the action of Baptism & of the Lords supper are Sacraments, but after the action is ended, they are no Sacraments.  
16 What good we receive by the Sacraments.   

❧ A Treatise of the Sacraments.  
1 What a Sacrament is.  
A Sacrament is a visible sign of an invisible grace.  
2 There are but two Sacraments, Baptism and the lords Supper: The other five which went under the name of Sacraments, that is to say, Matrimony, Orders, Penance, Extreme unction and Confirmation are no Sacraments.  
Saint Paul proving that the Israelites were equal unto them of Corinth, 
1. Cor. chap. 10. ver. 2. 3.  and consequently of us in the external signs of God's favour, nameth only Baptism and the lords Supper: wherein he had dealt very strangely, if of seven Sacraments he had left out five.  
Two things are especially & jointly required unto every necessary Sacrament of the Church. First a sensible outward element: Secondly the word of institution: the element in Baptism is water: the elements in the Lord's Supper are bread & wine: the word of institution in baptism, is that which is pronounced by the minister: I baptise thee in the name of the Father, of the Son, 
Math. chap. 28. ver. 19  and of the holy Ghost. the word of institution in the Lords supper, is: 
1. Cor. chap. 11. ver. 23.24.25.  The Lord jesus the same night that he was betrayed took bread, and when he had given thanks he broke it and said, take, eat, this is my body which is broken for you, this do ye in remembrance of me. After the same manner also he took the cup when he had supped, saying, this cup is the new Testament in my blood, this do as oft as ye drink it in remembrance of me.  
Matrimony, orders, & penance have the word of God but no outward element. Extreme unction and Confirmation have neither word nor element.  
Objection for Matrimony.  
For this cause shall a man leave father 
Ephes. chap. 5. ver. 31. 3●  and mother and shall cleave to his wife & they twain shall be one flesh: this is a great mystery, that is to say, Sacrament. as the Church of Rome translateth it, therefore. Matrunonie is a Sacrament.  
Answer.  
If by this word (Mystery) we understand a Sacrament, 
2. Thes. chap. 2. ver. 7. Ephe chap. 5. ver. 32.  iniquity shall be a Sacrament, for the Apostle makes mention of the Mystery of iniquity: Besides, this Mystery pertaineth not to the carnal marriage of man and wife, but to the spiritual marriage of Christ and the Church: S. Paul's words do warrant this: this is (saith he) a great secret, but I speak concerning. Christ and the Church.  
Objection for Matrimony.  
Marriage is a sign of a holy thing, therefore it is a Sacrament.  
Answer.  
The argument follows not: for if to be a sign of a holy thing be sufficient to make a Sacrament, I confess marriage is a Sacrament because it resembles the conjunction of Christ and his Church: but by this means we are like to have more than seven sacraments: for than Christ's washing of his disciples feet, his embracing of young children in his arm, and almost all his actions, because they are signs of holy things must go for Sacraments.  
Objection for extreme unction.  
Is any man sick among you: let him call for the Elders of the Church, 
jam. chap. 5. verse 14.15.  and let them pray for him & anoint him with oil in the name of the Lord, and the prayer of faith shall save the sick, and the Lord shall raise him up. etc.  
The Apostle setteth down a commandment in these words (let him call for the Elders of the Church) and the element in these words (anoint him with oil, and a promise aunexed to the element in these words (and the Lord shall raise him up), therefore extreme unction is a Sacrament.  
Answer.  
I grant there is a commandment, an element, and a promise, but because that commandment is not given to us nor that promise belongs to us, anointing with oil which was used in the Primitive Church, must not in that case be used of us, and therefore neither is nor must be accounted a Sacrament for us. Circumcision had the word of institution and a sensible outward element, but because i commandment and promise was given to the Israelites and not to us, it was a Sacrament to them, but is not so to us. Secondly the Apostle james speaketh of an extraordinary gift of healing by anointing with oil, as the Evangelist Mark reporteth: 
Mark. chap. 6. verse. 13.  which extraordinary gift of healing being ceased many years past, what extreme folly is it to retain anointing with oil, which was a sign of that gift. Thirdly the anointing with oil used in the Primitive Church is very unlike the extreme unction of the Popish Church. Saint james would have all sick folks to be anointed: his words are plain (is any sick etc.) The Papists do anoint them only which are at deaths door. Saint james promiseth recovery of health to the sick which were anointed in the Prinitive Church, which promise was accordingly performed: his words are manifest (and the Lord shall raise him up): the Papists may promise recovery to them whom they anoint, but they are not in case to perform it, for they have not the gift of healing.  
If they would answer they have it, they might be justly convinced of great, both vanity and cruelty: vanity, for vaunting of that which all the world sees they have not, cruelty, for not curing those sick men and women whom they see to die presently after their anointing. Lastly, the anointing in S. james time and curing of the sick extraordinarily by that means and godly prayers, did make greatly for the confirmation and increase of religion at the first planting of the Gospel, 
Acts. chap. 5. vers. 15. Act. chap. 19 verse 12.  as Peter's shadow, and Paul's Napkinnes did. The extreme unction of the Papists neither cures sick men nor increases religion, but nourishes superstition and proves gainful to the popish priests.  
3 It is not in any man's 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 passover: God himself was the author of them both.  
Christ ask the Pharisees whether john's Baptism were from heaven, doth give us very clearly to understand, that it was not to be allowed for a sacrament, unless it had been commanded of almighty God.  
The Apostle remembering that by one spirit we are all baptized into one body, 
1. Cor. cha. 12 verse 13.  doth manifestly teach us, that the Sacraments are not the work of any man but of the spirit of God.  
Saint Paul doth not take upon him to institute the lords 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) delivers that to them which he received of the Lord.  
The name of the lords Supper doth teach us that jesus Christ was the author of it.  
A Sacrament can never be without promise of salvation: all men of the world can not of themselves promise any thing to us of our salvation: Therefore they neither can nor aught of themselves to institute or erect any Sacrament.  
4 Whether the sacraments of the old and new Testament are all one, and how they differ.  
Circumcision was to the Israelites a Sacrament of regeneration: Baptism is so to us. By Circumcision, the Israelites were incorporated into gods visible Church: so are we by Baptism. Circumcision was to them a sign of God's covenant: so is Baptism to us.  
The paschal Lamb was to the Israelites a sacrament of that immaculate Lamb Christ jesus, by whose blood their redemption should be wrought: the bread and wine in the Lord's Supper is a Sacrament to us of Christ's body and blood which is given and shed for us.  
The Israelites did eat the same spiritual meat which we do, 
1. Cor. chap. 10. verse 2.  because there was one and the self same substance of their Sacraments and ours, that is to say, the partaking of jesus Christ unto life everlasting.  
The Sacraments of the Israelites (touching the external signs) do differ from ours, but theirs & ours are a like if we consider the things signified by them: For in their Sacraments 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 than the Sacraments under the Law, as the Gospel is plainer and clearer then the Law, but the things signified in and by their sacraments and ours, are not contained more in our Sacraments then in theirs.  
5 The Sacraments must not be administered at all adventure to every one.  
The passover was one of the Sacraments amongst the Israelites. 
Exod chap. 12. vers. 48.  It was not lawful for any that was uncircumcised, to eat of it.  
It is not lawful to give the precious treasure of God's word to them which do contemn it, 
Mat. chap. 7. verse 6.  therefore it is as unlawful to give unto them the Sacraments which are the seals of the word.  
Philip the Emperor offered himself to be partaker of the prayers in a public assembly: 
Euseb. lib. 6. chap. 34.  the governor of that Church refused to admit him, until by confession of his sins he satisfied the Church, and had joined himself to the penitentiaries in the face of the congregation. The Emperor according to his duty yielded his obedience most willingly. If the Emperor was repelled for a time from the public prayers, it is a clear case that he should not at that time have been admitted to the holy Sacrament.  
The Emperor Theodosius after that he had defiled himself with shedding innocent blood in the city 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 himself to the partaking of the holy Sacrament, until Theodosius by a notable confession of his sin had satisfied and reconciled himself to the Church of God.  
6 The sign must not be confounded with the thing signified in the Sacrifice.  
For not everyone that receiveth the sign is partaker of the thing signified: This is clear in Simon Magus for Baptism, and in the traitor judas for the Lords Supper.  
The water of Baptism is one thing, the blood of Christ signified by the water is another thing: The water purgeth our bodies, Christ's blood purgeth our souls: without partaking of Baptism (so that contempt be absent) we may be saved, without Christ's blood we can never be saved.  
The bread of the Sacrament is one thing, the body of Christ is another, the bread entereth only into the bodily mouth, Christ's flesh entereth only into the soul: without eating the bread of the sacrament (so that contempt be absent) we may be saved, without eating of Christ's flesh we can never be saved.  
It is a miserable bondage of the soul, 
Aug. de doct. Christ. lib. 5. cap. 5.  to take the signs (in the Sacraments) for the things signified by them.  
I confess that the name of the thing signified is given sometime to the sign. 
Gene. cha. 17 verse. 10.  Circumcision is said to be the covenant between God & Abraham, when notwithstanding it was not the covenant but the sign of God's covenant. The Lamb is called the Lords passover, 
Exod. cha. 1● verse 11.  but the Lamb was not the passage itself (of the Israelites out of Egypt) but remembered unto them the benefit of that great deliverance of theirs out of Egypt. The bread in the lords Supper, is called the body of Christ, 
Aug. contra Adimant. cap. 12.  but it was only a figure and sign of Christ's body: & yet the worthy receiver which brings faith and repentance with him to the Lords Supper, is partaker as of the bread and the wine, so of the body and blood of the Lord jesus.  
7 The Sacraments are not to be esteemed better for the worthiness of the minister, or the worse for his unworthiness.  
jesus Christ himself baptized not, but his disciples, 
john. chap. 4. verse 2. john chap. 4. ver. 1. and chap. 3. verse 22.  and yet the baptism ministered by the disciples was Christ's Baptism. If that be Christ's baptism which is ministered by man, whatsoever the minister be, baptism still remains to be Christ's baptism.  
We are baptized in the name not of any creature but of the holy Trinity: 
Cypr. de bapt. Christi.  therefore whether judas or Paul do baptise, Christ doth wash and put away our sins.  
As gold is gold of whom soever it be given or received, so is the Sacrament always a Sacrament whether it be given to us by good or bad ministers.  
The Sacraments are God's ordinance: man's lewdness can not pervert the nature of God's ordinance.  
The anabaptists in our time do think that baptism is defiled by the lewdness of the minister. The Donatists in Augustins time did esteem of the worthiness of the Sacrament by the worthiness of the minister. These are gross and palpable errors.  
It is a clear truth in divinity that the Sacraments are neither better nor worse for the goodness or the badness of the ministers, yet unlearned and lewd ministers must either labour to be better furnished with learning and honesty for the good of the Church, or else be removed to the less hurt of the Church.  
8 The Sacramental signs offer grace unto all, but do not of their own nature confer grace unto all that do receive them.  
Many have been partakers of the Sacraments, which notwithstanding were very ungracious. Many of the jews received Circumcision of the flesh without Circumcision of the heart. Simon Magus received Baptism but not regeneration: Audas received the bread of the supper, but not the body of Christ.  
The Sacraments do bring to pass that which they do figure, 
Aug. de bapt. paruulo.  only in the elect.  
We neither do nor may attribute forgiveness of sins to the external element otherwise then instrumentally. We must by no means say that grace is contained essentially in the Sacraments, as water in a vessel, or as medicine in a box, but the Sacraments are said to contain grace, because they be signs of grace.  
It is a certain truth that the Sacraments do always retain their nature. 
Tit chap. 3. verse 5. 1. Cor. cha. 10 verse 16.  Baptism is a laver of regeneration. The lords Supper is the communion of Christ's body & blood, though no spark of faith remained in the world: but we receive not the grace which is offered by the Sacraments, unless we bring faith to the partaking of the Sacraments.  
If any ask me, why the infants of the faithful which have not faith are presented to baptism, I answer that though they have not faith, yet they are under God's covenant, whereof Baptism is to us a sure warrant and confirmation.  
Objection.  
The Church is cleansed by the washing of water through the word, 
Ephe chap. 2. verse 26.  therefore Baptism doth confer salvation.  
Answer.  
The Apostle joins together the word of life and the washing of water, as if he should say, by the Gospel the message of our washing and sanctification is delivered unto us, and by Baptism, the same message is sealed up unto us.  
9 Why almighty God would have the external signs in the Sacraments to consist of very simple and usual things.  
Almighty God would have them consist of most simple and usual things, First that we should not hang upon or cleave unto these earthly things, but lift up our hearts unto the Lord: Secondly, lest we which incline to much by our corrupt nature to superstition, should abuse the outward signs. Lastly, because he would bar none, no not the poorest from being partakers of the holy Sacraments. This course did the Lord take in the time of the jaw: they which were not able to offer unto him, 
levit. chap. 5. vers. 7.11.  Oxen, Sheep, Lambs, etc. did offer unto him Pigeons & turtle Doves. If their ability served not for these, they offered a little meal.  
The outward signs in the Sacraments are very mean and base things if we look on them with the eyes of our flesh, but they are most precious and singular jewels if we look on them with the eyes of our faith, and do esteem them according to the lords institution.  
10 The Sacraments are not naked and bare signs.  
In Baptism, the efficacy of God's spirit, is present to wash and regenerate those, which appertain unto God.  
The lords Supper is a spiritual banquet, 
1. Cor. chap. 10. ver. 3.4.16  wherein God's children are truly and in deed fed with the body and blood of Christ. The apostle calleth the Sacrament spiritual meat and spiritual drink, and a little after in the same chapter, he calleth the cup of blessing which we bless, the communion of the blood of Christ, and the bread which we break, the communion of the body of Christ.  
The Sacraments are not bare signs, because we have the Lords institution: they are seals of righteousness and tokens of grace, they are sure warrants of God's promises, whereby God bindeth himself unto us and we likewise stand bound to his Majesty, so that God is our God and we are his people.  
11 The Sacraments must have the word of God annexed to them.  
For the word of institution is the life of the Sacrament.  
The Sacraments are seals of God's 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 use of that seal, and in deed it deserves not the name of a seal, which is put to an unwritten either paper or parchment.  
Take away the word (of institution) and what is the water (of Baptism) but water. 
Aug. Tract. 80. in johan.   
The word of institution is added to the element & it becomes a Sacrament.  
12 Gods Church hath need of Sacraments, so long as it is in the world.  
The faith of God's children is true, that is to say not counterfeit, but their faith is not perfect in this life. The Sacraments are pillars of our faith.  
Saint Paul hath these words: as often as ye shall eat this bread and drink this cup, 
1. Cor cha. 11 verse 26.  ye show the lords death till he come: whereby it is manifest, that until Christ's second coming, we have both need and use of the Sacraments, whereof we shall have neither use nor need in the life to come.  
13 The Sacraments are higly to be esteemed.  
The Sacraments are pillars of our faith: they are glasses wherein we may behold the riches of God's grace which he reacheth unto us, they are the lords covenants: therefore they contain promises, whereby our consciences are lifted up to the hope of eternal life. God's children receive great benefit by baptism, 
Galath. chap. 3. ver. 27. 1. Cor. chap. 10. ver. 16.  for all that are baptised into Christ have put on Christ: & by the Lords supper, because the bread which we break is the communion of the body of Christ, and the cup of blessing is the communion of the blood of Christ.  
If the Sacraments are highly to be esteemed, what shall we think of Pope john the 23. for baptizing and being godfather to the great bell of Laterane in Rome, & of the popish sort for giving out that we have nothing but bare bread & bare wine in the holy communion.  
The Sacraments are highly to be accounted of, and honoured as holy mysteries, but they must not be honoured with divine honour.  
14 The contempt of the Sacraments is very dangerous.  
The contempt of Circumcision which was one of God's sacraments was grievously punished. 
Gen. chap. 17 ver. 14. Exod. chap. 4. ver. 25.  The Angel would have killed Moses, because his son was not circumcised.  
Negligence in keeping the passover, 
Nomb. chap. 9 ver. 13.  was grievously punished.  
It is a common & a very sound speech, that not the want, but the contempt of haptisme bringeth condemnation.  
The Messalian heretics did condemn, both external signs & Sacraments.  
Objection.  
The Israelites were not circumcised in the wilderness by the space of 40. years. 
joshua chap. 5. ver. 7.   
Answer.  
God commanded the Israelites to go on continually in their journey. If they had been circumcised, they had not been able by reason of the soreness of their bodies, 
joshua. chap. 5. ver. 8.  to do as God commanded them: so that God's latter commandment, was a dispensation to them for the omitting and deferring of circumcision.  
Objection.  
The Apostles would not press the Gentiles to be circumcised. 
Acts. chap. 15 ver. 24.28.   
Answer.  
Circumcision after Christ's ascension was not a necessary Sacrament, but a thing indifferent, that is to say, which might for a time either be used or omitted. If it had been a necessary sacrament in the Primitive Church, Titus should have been circumcised, 
Gala. chap. 2. ver. 3.  as Timothy was. Besides, circumcision after Christ's ascension might not be thrust upon the Gentiles, 
Acts. chap. 16. ver. 3.  because Moses must give place to Christ jesus.  
15 The Sacraments, during the time of the action of Baptism and of the lords Supper, are Sacraments, but after the action is ended, they are no Sacraments.  
The elements in the sacrament, during the time of the action which they serve for, are true signs and pledges of the things signified by them: for in baptism, Christ's blood is propounded to us as a laver: with which blood we being washed, are more and more grafted into Christ, & buried together with Christ: In the Lord's supper, Christ's body and blood is given to us, 
1. Cor. chap. 10. ver. 16.  and that by distinct and several signs (I mean the bread & the wine) as our true meat and true drink unto life everlasting.  
When the action of baptism & 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 lords supper, are not the Sacrament of Christ's body & blood, but common bread and common wine: Therefore their fault is great, which (after the action of the Sacrament is ended) either reserve any part of the elements for Sacraments, or do think that a mouse, dog, or such like, tasting or eating of the bread (after the Lord's supper is ended) do receive the Sacrament: whereas it is a certain truth, that if either mouse or dog should eat of the bread in the lords Supper, during the time of the holy action, they neither do receive, nor can be said to receive the Sacrament at any hand. For, seeing the Sacraments are seals of God's promises, touching eternal life, it is certain that no such seal is or can be given unto, or received by them, to whom God's promise of eternal life in no wise doth appertain.  
16 What good we receive by the Sacraments.  
We are put in mind by the Sacraments of Christ's inestimable benefits, which by the laver of water purgeth us in baptism, and by his flesh feedeth, and by his blood refresheth our souls in the lords supper: Our faith is confirmed and increased by the Sacraments: we are by them stirred up, to perform great duty & thankfulness to almighty God: we are severed by the Sacraments (as by a partition wall) from all such, as are not entered into the profession of Christianity, & we are by the Sacraments more surely linked together amongst our selves.    


A table of such points as are contained in the second part of this Treatise.  
1 WHat Baptism is▪  
2 The Baptism of infants is very lawful.  
3 It is not lawful for women or private men to baptise, for only the minister must do it.  
4 All that die before Baptism are not damned, because we are Christians before we are baptised.  
5 Baptism must not be deferred to● long.  
6 Baptism must not be iterated, that is to say, they which are once baptized, must not be baptised again.  
7 Whether those children which are known to be base borne, are to be admitted to Baptism.  
8 What time is fit for the administration of Baptism.  
9 What is required of them which are already baptized, when they are of years.   

A Treatise of Baptism.  
1 What Baptism is.  
Baptism, is a sacrament of regeneration consisting of water & the spirit by the word of God, whereby we have forgiveness of sins & everlasting life according to Christ's promise.  
2 The Baptism of Infants is very lawful.  
The Infants of the Israelites were circumcised when they were eight days old: 
Gen. chap. 17 ver. 12. & cha. 21. ver. 4  our baptism is come into the place of their circumcision. I confess that we are not tied to the eight day for the baptism of our infants as the Israelites were for the circumcising of theirs: neither are women children to be barred from baptism amongst us, because their women children were not circumcised: & yet their women children were partakers of God's promise: for under the mankind all were consecrated.  
The children of the faithful are holy, 
1. Cor. chap. 7. ver. 14. Acts. chap. 2. ver. 39  they are under God's covenant (which covenant is contained in these words, I will be thy God and the God of thy seed) therefore they may not be barred from baptism which is a seal of God's covenant.  
Objection.  
He that shall believe and be baptised, shall be saved: 
Mark. chap. 16. ver. 16.  therefore none are to be admitted to baptism before they believe: which infants do not.  
Answer.  
Christ speaketh only of those which are capable of his doctrine and which were before alients from his Church. Such neither were nor may be presented or admitted to baptism before they believe in Christ jesus. This is manifest in the Samaritans, and the noble man of Ethiopia, 
Acts. chap. 8. ver. 12.37.38. & chap. 16. ver. 32.33.  and in the jailer of Philippos, and in a jew baptised of late years in London: all which were taught and believed in Christ, before they were admitted to baptism: so that Christ's words do no more bar Christian infants from baptism, because they believe not, 
2. Thes. chap. 3. ver. 10.  than Paul's do from meat because they cannot labour.  
3 It is not lawful for women or private men to baptize, for only the minister must do it.  
No man may take honour to himself but he which is called as Aaron was: 
Heb. chap. 5. ver. 4.  to administer either the word or sacrament, is a singular honour in the church of God: therefore etc. If answer be made that baptism is necessary, I grant it to be true, when it may be administered according to the order which God hath appointed. God's order is that a public minister shall do it. Saul had great reasons in man's judgement for his sacrificing in samuel's absence, 
1. Sam. chap. 13. ver. 11. 2. Sam. chap. 6. ver. 6. ●.  and Vzzah from staying the Ark which was otherwise like to have fallen: but because they took upon them that, whereunto God had not called them, they received a just reward of their rashness.  
The Sacraments are seals of the word: 
Math. chap. 28. ver. 19  our saviour Christ joined them together, when he sent forth his Apostles, and prescribed a form of Baptism in these words, go and teach all nations, baptizing them in the name of the father and the son and the holy Ghost. The self same men are authorized by Christ to baptise, which are authorized to preach, I mean that Apostles, whom the public minister succeeds in preaching the word & administering the Sacraments. This difference, is notwithstanding between the Apostles and us: they were called immediately by Christ himself, so are not we: they had God's gifts miraculously powered upon them, so have not we: they had all the world for their plough land, so have not we: seeing the Apostleship was long ago at an end. If the Apostleship be ended, what so much as colour of privilege hath the Pope for erecting a new Apostleship, and sending herds of susperstitious jesuits and droves of Massing priests into this realm of England. I will say nothing of the religion delivered by these new Apostles, because their Apostleship and doctrine have not Christ's but the Pope's hand and seal to confirm them.  
The pharisees did think it unlawful, and that justly, that any one without calling should administer baptism: their words to john Baptist, are manifest. 
john. chap. 1. ver. 25.  If thou art not Christ nor Elias etc. why dost thou baptise: as if they should say unto john, thou art not a public minister, therefore thou mayest not baptise. The Pharisees deserve commendation for not allowing a private man to baptise, but they were foully deceived in taking john Baptist to be a private man, for john Baptist was that Elias which the Prophet Malachi & our Saviour Christ spoke of, and therefore no private man as the Pharisees imagined.  
The administration of baptism by women, 
Epiph. lib. 1. cont. haeres. Tertul. de prescript. adver. haeret.  is a branch of Marcious heresies, and is condemned by Epiphanius and Tertullian.  
To say that either 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 allow a private man to condemn a murderer. because the magistrate is not then at hand to do it.  
Objection.  
Sephora, 
Exod. chap. 4. ver. 25.  Moses wife did circumcise her son.  
Answer.  
sephora's fact was unorderly and confused, 
Exod chap. 4. ver. 25.26.  for she did it, first, in a sudden and angry fit, as appeareth in the text: secondly, in the presence of Moses, which is sufficient to improve her doing, even by the Papists judgement, which think it unlawful for a woman to baptise, when any man is in place.  
4 All that die before baptism are not damned, because we are Christians before we are baptised.  
Abraham was justified before he was circumcised: 
Rom. chap. 4. ver. 11. Acts. chap. 2. ver. 38.39.  otherwise circumcision could not have been called by Saint Paul a seal of the righteousness of faith.  
God's promise belongs to Christian Infants before their baptism (otherwise baptism which is a seal of this promise should be denied them): therefore they are children of the promise & consequently Christians before they are baptised.  
If Infants dying before baptism are damned, two gross absurdities would follow: first the salvation of our infants, should rest not upon God's covenant which is the ground work of our salvation, but upon the seal which is put to the covenant: secondly, the salvation and damnation of infants should consist in the diligence & negligence of their parents etc.  
Baptism was ministered 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 infants of the faithful be not Christians before their baptism, what shall we say of the infants of Thessalia and Carthage, which died before Easter.  
The Papists themselves when they baptise one of years, ask these questions of him before his baptism: dost thou believe, dost thou ●enounce the Devil? the party answers, I believe, I renounce the devil: whereby it is clear, that he either is indeed, or at the least is esteemed of them to be a Christian before he is baptised, & so consequently admitted by them to the partaking of that sacrament.  
Plain men of the country, do mark only those sheep for their own, which they either know or at the least do take to be their own. Baptism is one of God's seals: The church doth only mark those with this seal, whom they either know, or at the least do take before the administration of baptism, to be God's lambs & sheep. If they which are offered to baptism, are God's sheep & lambs before their baptism: it is a clear case that they are Christians before they are baptised, & consequently, that baptism is not the cause but a seek of our conjunction with almighty God.  
Objection.  
The uncircumcised man child in whose flesh, 
Gen. chap. 17 ver. 14  the foreskin is not circumcised, even that person shall be cut off, from his people, because he hath broken my covenant.  
Answer.  
If any of the Israelites were either principals or accessaries to the omitting of their own circumcision, they deserved to be cut off, otherwise not, unless we will condemn the child for the fault of his Parents, which is barbarous cruelty. The children of the Hebrews, if they died the fifth or sixth day after their birth, were not under condemnation, 
Gen. chap. 17. ver. 12.  for the eight day was the day of circumcision.  
Objection.  
Except a man be borne of water & of the spirit, 
john. chap. 3. ver. 5.  he cannot enter into the kingdom of God.  
Answer.  
If we understand this of baptism, what shall we say of the Emperor Valentinian which went to Ambrose the bishop of Medtolanum to be baptised, and was slain in his journey before he came to Ambrose: shall we condemn him for want of baptism, because Christ said to Nichodemus except a man be borne & c? This dealing were very peremptory. If answer be made, that Valentinians desire of Baptism is a sufficient defence, I grant it was so: and, if the emperors desire keep him out of the compass of condemnation, why may not Gods promise be sufficient to deliver the infants of the faithful from condemnation if they die unbaptized: for not the want but contempt of Baptism doth condemn us. Besides, our Saviour Christ's speech was with Nicodemus, which was of good years, and might have at his pleasure the use both of water & a minister for this godly purpose.  
Question.  
If the Infants of Christians be under God's covenant before they be baptised, their Baptism seems to be superfluous: why are they baptised:  
Answer.  
God's commandment must be fulfilled. He commanded both circumcision & baptism, & punished the contempt of circumcision sharply in the Israelites, & will punish the contempt of baptism grievously in us. Besides, Gods promise which pertaineth to our infants, 
Acts. chap. 2. ver. 38.39.  must be confirmed with the outward seal of Baptism, the we may be always mindful of God's promise. Lastly, the godly prayers of the minister & of them which offer the child to baptism, do greatly profit the infant, and the congregation which is then present at the administration of baptism, receives some instruction touching their salvation.  
5 Baptism must not be deferred too long.  
Baptism is a Sacrament of our regeneration: by Baptism we enter and are grafted into God's visible Church: God's covenant with us and our children is sealed by Baptism, both in us and our children. Therefore etc.  
Baptism containeth in it the first profession of Christian religion: If it be deferred too long, when it may be godly come by, it draweth the parents and friends of the infant into suspicion either of Atheism or Anabaptisme, and beside, breedeth great offence.  
Gregory Nazianzene was a bishops son: 
Orat. in san●●. baptis.  he was not baptized before he was of good years: it was a gross fault in that time, and Nazianzene himself inveigheth sharply against the deferring of Baptism.  
Nectarius was appointed Bishop of 
Sozon. li. cap. ●  Constantinople before he was baptised. Nectarius was a good man, but this deferring of baptism commends neither him nor the Bishops of that time.  
Constantinus deferred his baptism until his dying day. 
Euseb. lib. 4. de vita Constantini.  He was a worthy Emperor, but this fact of his, can not be justified.  
Question.  
What if by reason of differing of baptism, the infant die unbaptised?  
Answer.  
It is a gross fault in the child's friends, & must be punished with great severity: but the infant deserves no condemnation for this at God's hands, neither shutting from Christian burial at the Church's hands: for not the want but contempt of baptism doth condemn us.  
6 Baptism must not be iterated, that is to say, they which are once baptised must not be baptised again. 
2. Chr. chap. 30. verse 9 & chap. 35. verse 1.   
The Israelites which revolted from God's religion in the reign of Ezechias and josias, were not circumcised the second time: only, they testified their unfeigned repentance and returning to the Lord by celebration of the passover.  
Baptism is a Sacrament of regeneration, regeneration is the mystery of this Sacrament: the mystery 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 baptised either of popish or other heretics (which in their baptism do add to the element the word of institution) are not baptised into the name of any creature but of the holy Trinity: therefore they have received true baptism (as touching the substance of baptism) and consequently not man's but God's baptism: and therefore need not any second baptism. If it were God's baptism, it contained in it, promise of forgiveness of sins, mortification of the flesh, quickening of the spirit, and partaking of Christ. etc.  
Question.  
Seeing that we sin daily, and that our sins are done away by Baptism, why should we not desire, and present ourselves to be very often baptized.  
Answer.  
If the efficacy of Baptism did reach only to the sins committed before Baptism, as for example, in young children, to origmall sin, and in those which are of years, both to their original and actual sins, which went before their baptism: I could like well of them which for the clear washing away of their sins either deferred their Baptism unto their dying day, which was gross ignorance, or of such which in our time for the like reason would desire to be often baptized, which is a palpable error. It is a certain truth in divinity, that our sins committed after Baptism do not abolish our bap, tisme: For Christ's purity is offered to us in Baptism: which purity of Christ, because it is always in force, is not razed out by any sins of ours, but cleanseth us from all filthiness whatsoever. The Galathians revolted from that truth which Paul had taught them, 
Gal. 3. 5.6 chap.  and were corrupt in their lives: these were great sins after they had received Baptism: Paul notwithstanding reviveth their faith by that Baptism which, before, they had received. 
Gal. chap. 3. verse. 27.  Baptism must not be shut up in straighter room than Christ himself, seeing that in Baptism we put on Christ: 
Rom. chap. 6. vers. 1.2.3.  and the efficacy of Baptism, is not less than the efficacy of Christ's death, unto which Baptism hath a singular respect.  
To be once regenerate and to have once entered into Christ's Church is sufficient, neither is any of Gods elect cast out at any time: for he that is once endued with the spirit of sanctification, is always endued with the same spirit of sanctification. My reasons are these.  
The gifts and calling of God, 
Rom. chap. 11 verse 29. 1. Pet. chap. 1 verse 23.  are without repentance.  
The word of God whereby we are regenerate, is immortal seed, that is to say, never dieth in his children. The shield of faith may be wounded, but it can not be stricken through.  
Whosoever is borne of God sinneth not, 
1. joh. chap. 3 verse. 9 & cap. 5. ver. 18  for his seed remaineth in him, neither can he sin, because he is borne of God. The Apostle john meaneth not that sin dwelleth not in God's children, but that it hath not dominion over them: and therefore Paul saith not, let not sin dwell, 
Rom. chap. 6. verse 12. 2. Sam chap. 11. verse. 4.15. 24. 2. Sam. chap. 12. vers. 13.  but let not sin reign in your mortal bodies.  
David dealt very strangely with Urias and with the lords army: his faith seemed to be quenched, but he was not clean spoiled of all sparks of grace: there remained as it were, a quick coal in the ashes: other wise the Prophet Nathan had not so easily and speedily awaked him.  
Christ's resurrection is a notable pillar of our faith, and the very lock and keep of all religion. 
john chap. 20. verse. 25.  The Apostle Thomas doubted so much of it, that he uttered these words: except I see in his hands the print of the nails, and put my finger into the print of the nails, and put my hand into his side, I will not believe it. This sin of Thomas was so gross, that it might he felt with the fingers, and yet faith was not clean extinguished in him, 
john chap. 20 verse 28.  as appeareth by his answer to Christ, my Lord and my God.  
They which think that they are utterly void of God's spirit in whom the fruits of the spirit do not always appear, are like unto them which think there is no sire where there is no flame, and that trees are dead in winter, because they bring forth neither fruit nor leaves in winter.  
7 Whether those children which are known to be base borne are to be admitted to baptism.  
The children which are base borne amongst us, are not to be shut from baptism for the parent's sin, if such as fear God present them to baptism, and promise faithfully to see them brought up in the fear of God.  
Augustine had a base son, but he was baptized, 
Aug. confess. lib. 9 cap. 6.  and very Christianly brought up.  
8 What time is fit for the administration of baptism.  
Circumcision was administered the eight day after the child's birth: 
Gene. cha. 17. verse 12. & chap. 21. verse 4. Luk. chap. 1. vers. 59 & cha. 2. ve. 21  at that time Isaac, john Baptist, and jesus Christ, were circumcised. If the Sabbath was the eight day after the child's birth, he was circumcised on the Sabbath day. john chap. 7. verse 23.  
That time is fittest for the administration of Baptism, wherein care is had that the infants die not unbaptised, if it may be done without breach of God's order, and yet, that their superstition, which tie salvation to baptism, at no hand be favoured. The lords day is a very fit day for Baptism, even in the presence of the congregation.  
9 What is required of them which are already baptised when they are of years.  
It is required, first, that they believe aright: secondly, that they mortify the body of sin: Lastly, that they walk in newness of life: a principal branch whereof, is, to be at unity with the godly. One God is father of all, 
Ephe. chap. 4 verse 4.5.6.  one Christ hath redeemed us all, one holy ghost doth sanctify us all, one faith and one baptism is common to us all, & there is but one hope of our calling, I mean, everlasting life: therefore it becomes us to be linked together in the fear of God. Solomon saith, that a threefold cord can not easily be broken: 
Eccle. chap. 4 verse. 12.  if this sixefolde and golden chain will not hold us, we break it not by the power of God, 
judg. cha. 16. verse 9  as Samson did his cords, but by some other power which is not of God. Many grapes make one cup of wine, many corns one loaf of bread, we are members of one body, whereof Christ is the head: therefore we must be at unity with Christ, by giving great honour to him, and with our fellow members by doing good unto them.    


A table of such points as are contained in the last part of this treatise.  
1 WHat the lords Supper is.  
2 Why two elements, that is to say, bread & wine, are used in the lords supper & but one element, that is to say, water, in the Sacrament of baptism.  
3 Why Christ did celebrate the Supper at night.  
4 The essential parts of the lords Supper are not to be omitted, but the accidental may.  
5 None may presume to present themselves to the Lords Supper, but after dew examination of themselves.  
6 The godly are not defiled, if they receive the holy communion at such time, as wicked men do present themselves, and are admitted to the Lords table.  
7 The lords Supper must be common to all the godly, not private to the minister alone.  
8 Gods people must not be barred from the cup in the lords Supper.  
9 What consecration is.  
10 The substance of bread and wine remain in the Lord's Supper, after the words of consecration.  
11 The wicked do not eat Christ's body in the Sacrament.  
12 Christ's body, is not every where.  
13 The bread and wine in the lords Supper, must not be reserved for any superstitious use.  
14 How gods children must be have themselves, at and after, the receiving of the holy Supper.   

❧ A Treatise of the Lords Supper.  
1 What the lords Supper is.  
The lords Supper is a holy action, wherein according to Christ's institution, the Sacrament of his body and blood, by a mystical breaking of bread and blessing of the cup, is distributed by the minister and received by the godly assembly, & wherein the remembrance of Christ's sacrifice on the altar of the cross, is celebrated with performance of most humble thanks to his Majesty, and of Christian charity amongst ourselves.  
2 Why two elements, that is to say, bread and wine are used in the lords Supper and but one element, that is to say, water, in the Sacrament of Baptism.  
Christ in baptism is propounded unto us as a laver, therefore only water is sufficient. But in the Lord's Supper, because Christ (as heavenly foodé) is given unto us, and that this life of ours, hath need as well of drink as meat▪ it pleased our Saviour Christ to use in this holy supper, both wine and bread, that we may be well assured, that our whole life is to be sought by us in jesus Christ alone.  
The passover consisted of two elements, meat and drink. 
Exod. cha. 12 verse 8.  The lamb with the unleavened bread was the meat, the cup of the Testament wherein there was remembrance of the blood, which was clapped upon the Israelites door posts, for assurance of their deliverance our of Egypt) was the drink in the passover. The lords supper consisteth of two parts, meat & drink. Christ's body offered for us on the cross is the meat: Christ's blood shed on the cross for our sins, is the drink: Our Saviour Christ instituting a Sacrament of this meat and drink, 
Matth. chap. 26. us. 26. 27  useth bread and wine for the external signs in this Sacrament.  
8 Why Christ did celebrate the supper at night.  
The passover by Moses law was to be eaten at night: 
Exod. cha. 12 verse. 8. josu. chap. 5. vers. 10.  Christ did first eat the paschal lamb, and did presently after, institute the Sacrament of the Supper in the place of the passover. We are not tied to the eventide for the celebration of the Lords Supper, because Christ did so: for we are not bound to eat any passover, immediately before the Lord's supper, as Christ was by the law of Moses: and in the forenoon, whilst we are fasting, we are more earnestly and reverently addicted to the partaking of the word and Sacrament. He that thinks that the lords Supper must of force be ministered at night, because jesus Christ did so, will, I fear, be moved by a little persuasion, to defer baptism until the age of thirty years, 
Euseb. lib. 1. cap. 10.  because Christ before that time was not partaker of that holy Sacrament.  
4 The essential parts of the Lords Supper are not to be omitted, but the accidental may.  
The essential ceremonies of the lords supper are these: that the minister after a reverent delivery of the words of Christ's institution, and invocation of the name of God, breaketh the bread: & when it is broken, distributeth it to the communicants in order, & afterwards, likewise the cup. They which present themselves to the lords table, are commanded to take and eat the bread, and to drink of the cup, showing the lords death, that is to say, professing their faith in Christ jesus, with a solemn remembrance of his passion, & humble thanksgiving to his Majesty, for that inestimable benefit. These essential ceremonies, may not be either altered or omitted.  
The accidental ceremonies of the lords Supper, are, that it was ministered at night, & to the disciples, whilst they did sit at table. These accidental ceremonies, may be altered by the Churches order.  
5 None may presume to present themselves to the lords Supper, but after due examination of themselves.  
None might eat the passover before he was prepared. 
2. Chro. cha. 35. ver. 6.  The passover was the same to the Israelites, that the holy supper is to us: but because our sacrament is more excellent than theirs, great care must be had in preparing ourselves.  
Saint Paul commandeth a man to examine himself, 
1. Cor. chap. 11. ver. 28.  before the partaking of the holy Supper. This examination consists in faith and repentance, faith containeth the truth of our belief: repentance concerneth the amendment of our life.  
Weakness of faith, ought not to withdraw us from the holy communion: seeing, it is instituted for the strengthening of our faith.  
Uncleanness of life, which is private and not openly known, neither may nor doth bar any from the lords supper, but such as mean not to amend.  
6, The godly are not defiled if they receive the holy communion at such time as wicked men do present themselves and are admitted to the lords table.  
He that eateth and drinketh unworthily, eateth and drinketh judgement to himself, 
1. Cor. chap. 21. ver. 29.  S. Paul saith, to himself not to others.  
The Apostle willeth a man to examine himself, 
1. Cor. chap. 21. ver. 28.  before he present himself to the Lords supper. He requireth not any communicant to examine the rest of that church, which, no doubt, he would have required, if a godly man were defiled by the unworthiness of any lewd communicant.  
Objection.  
It is not lawful for us to eat our own bread with a wicked man: therefore it is not lawful to eat the lords bread with him. 
1. Cor. chap. 5 ver. 11.   
Answer.  
It is in our power to practise the former, but it is not in our power to abstain from the Lords supper, though east men be, at that time partakers with us.  
It is a great sin for a known wicked man, either to minister the Lords supper, or to present himself to the holy communion: & such boldness must be severely punished by them in whose hands it is to redress it. But if this gross sin be practised & no medicine used to cure it, the godly must content themselves with grief for these enormities, and remember that the sacrament sealeth up God's sweet promises to them, which the wicked sort at no hand are partakers of.  
7 The Lords supper must be common to all the godly, not private to the minister alone.  
When our Saviour Christ did institute the holy supper & commend it to his apostles, 
Math. chap. 26. ver. 26.27  he did neither eat & drink alone for them, nor commanded that one of them should eat and drink for the rest: but he said, take ye, eat ye etc. Likewise, drink ye all of this etc.  

1. Cor. chap. 10. ver. 16.  The Apostle calleth the cup of blessing etc., the communion of the blood of Christ, and the bread which we break the communion of the body of Christ: by which words it is manifest that the holy Supper must be no private banquet.  
Saint Paul willeth them of Corinth, 
1. Cor. chap. 11. ver. 33.  when they come together to eat, to tarry one for another: which words do evidently condemn all private and alone partaking of this holy Sacrament. If any say that Paul's words prove not my purpose, because they are to be referred to the Corinthian love feasts, my answer is that the Apostles words do make greatly for my purpose, though it were as they say: because the feasts of Corinth were joined with the celebration of the holy communion.  
In the time of justinus Martyr all that were present in the holy assembly did communicate: 
Apol▪ 2 pro Christ.  Private Masses, as yet were neither borne nor conceived etc.  
8 Gods people must not be barred from the cup in the lords Supper.  
Christ at the first institution of the holy Supper, said, drink ye all of this, 
Math. chap. 26. ver. 27.  etc. If the papists say that Christ spoke unto the Apostles only, my answer is that they may as well bar God's people from the bread of the Sacrament, because only the Apostles were partakers of the bread as well as of the cup, at the institution of the Supper.  
Let a man examine himself, 
1. Cor. chap. 11. ver. 28.  and so let him eat of this bread and drink of this cup, etc. Saint Paul joins the bread and cup together: how then dare any man make a divorce between the bread and the cup? Saint Paul speaketh to the whole body of the Church: how dare any man presume to bar God's people from the cup, and to restrain it to the popish priests? The breaking of the bread and distributing of the cup to the communicants, are essential parts of the holy supper, & therefore may not be omitted or altered.  
In justinus Martyrs time, 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.  God's people were partakers of the cup in the Lord's supper.  
Innocentius the 3. was the first that shut God's people from the cup in the Lords supper. He did this strange fact in the Laterane council, in the year of our Lord 1215.  
9 What consecration is.  
Consecration is a dedicating to the holy use of the supper, of so much bread & wine, as shall be occupied in the celebration of the holy communion, and neither more nor less.  
Consecration standeth not in the abolishing of natures, but in the converting of the natural elements into a godly use. This is clear in both the sacraments: when the minister hath added the word of institution to the water, it is no more common water, but baptism, 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 wine, but the sacrament of the body & blood of Christ jesus: & yet the substance of water is not abolished in baptism, nor the substance of bread and wine in the Lord's supper.  
If any say that the meat which is set on the table at dinner & supper, 
1. Tim. chap. 4. ver. 5.  is dedicated to a godly use, when it is sanctified by the word of God & prayer: I grant it to be so, but there is another signification of that, then of this in the sacrament. We obtain by the word of God & prayer the lawful use of God's creatures at our dinners & suppers: that if any jot of God's first curse upon the earth and fruits thereof remained, it shall not be hurtful to us: but the elements & signs in the sacraments become more excellent things by many degrees, for by God's word & institution they are made signs & mysteries of our salvation.  
10 The substance of bread and wine, remain in the lords Supper after the words of Consecration.  
The bread which we break in the Lord's supper, 
1. Cor. chap. 10. ver. 16.  is it not the partaking of the body of Christ? Saint Paul doth expressly call that which is broken, bread, not the Accidents of bread.  
I will not hence forth drink of this fruit of the vine etc. by the fruit of the 
Mat. cha. 26 ver. 29.  vine our Saviour Christ meaneth wine, not the accidents of wine. By Accidents of bread & wine are understanded the colour, roundness, breadth & taste etc. of bread and wine.  
The word (of institution) is added to the Element and it is made a Sacrament. 
Tract. 80. in johan.  Augustine saith not, that it taketh away, or expelleth the element.  
Tertullian calls that, bread, by which Christ represented his body. 
Tertul. lib. 1. cont. Mar.  The same Tertullian (labouring to prove that Christ had not a fantastical body as the Heretic Martion imagined but a true body) reasons thus from the sacrament. Christ did give bread in the sacrament for a true figure of his body, 
lib. 4. cont. Mar.  therefore Christ had not a fantastical but a true body. If no substance of bread remain in the lords Supper, which the Papists hold, Tertullians' argument against Martion were very weak, and Marcions monstrous opinion were very strong.  
If we say that Christ's body 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 always an Analogy between the sign and the thing signified in the sacrament. The Analogy in the holy supper appeareth in ferding. The body & blood of Christ doth feed our souls, the bread and wine doth feed our bodies. If the substance of bread & wine be abolished, what is left to feed our bodies. If the popish sort say that the Accidents of bread & wine do feed us, they teach strange, both, divinity and philosophy: strange divinity, because they are manifestly confuted by Christ and Paul: strange philosophy, 
Math. chap. 26. verse 26. 1. Cor. chap. 10. ver. 17. Arist. cap. 5. de sensu & sensili.  because they revive an old and gross error of the pythagoreans confuted long ago by Aristotle. Besides, the Philosophers teach us that we consist of the same things, wherewith we are nourished: If we be fed and nourished with Accidents, the substance of our bodies must consist of Arcidentes. The popish sort call us Sacramentaries, that is to say, such as do abolish the force & use of the Sacrament: If our doctrine did overthrow the Analogy of the Sacrament is theirs doth, we might justly be called Sacramentaries.  
Transubstantiation was borne in the co●cel of Laterane, in the year of our Lord, 1215.  
Objection.  
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.  
Answer.  
This argument hangs together like sand etc. If Christ when he reached bread unto his Apostles, did give his body really & substantially to be eaten of them, than had Christ many real & substantial bodies at & in one & the self same time & place, which is a gross absurdity: I confess that Christ's speech, this is my body, when he had given the bread to his Apostles, is a very true speech: If it be a true speech, it must be true, either properly and literally, or figuratively. If it be true properly & literally, than whatsoever may be said of Christ's body, (as that it was borne of the blessed virgin, suffered & died & rose again etc.,) may be applied to the burnt in the Sacrament & whatsoever may be said of the bread (as that it was sown, reaped, threshed, baked etc.,) may be likewise, applied to Christ's body, which no man that feareth God can admit. If Christ's speech be understanded literally, he did command a foul and heinous thing, which is sufficient to prove it a figurative speech, 
Leb. 3. cap. 16 de doct. Chri.  according to Augustine's rule. If any do ask me, what I take to be the true meaning of Christ's words, This is my body: My answer is, that they are notably expounded by S. Paul, when he saith: the bread which we break, 
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 receive when they are partakers of the holy supper.  
Answer.  
They receive the food of life & immortality, they eat life & drink life: & when the sacrament is reached unto them, they receive as bread & wine for the nourishing of their bodies, so the body & blood of the Lord jesus for the most comfortable nourishing of their souls.  
If any either drowned in Popery, or inclined to it, shall peruse this which I have written, I refer him for his further instruction to a notable treatise of Christ's body, and blood, written by Bertram unto the Emperor Charles the great. This Bertrame was both a Priest and a Monk, and lived in the year of our Lord 840.  
11 The wicked do not eat Christ's body in the Sacrament.  
Christ cannot be separated from his spirit: which spirit of Christ, because the wicked have not, they cannot be partakers of Christ.  
He that eateth Christ shall live by Christ, 
john chap. 6. verse 57 john. chap. 6. ver. 56. john chap. 15 ver. 5.  the wicked shall not live by Christ. He that eateth my flesh & drinketh my blood, abideth in me & I in him. The wicked do not abide in Christ, because they bring not forth much fruit.  
The meat of the soul is not eaten of them which have not the mouth of the foul.  
Cyprian writes that the wicked do lick the rock, 
De coena Domini.  but that they suck from thence neither honey nor oil, because they are quickened neither with any sweetness of charity, nor with any moisture of the holy spirit: & beside, that they neither judge themselves, nor discern the sacraments. For further proof of this point, I refer the learned reader to Cyprians treatise of the holy Supper.  
Question.  
Whosoever shall eat this bread & drink the cup of the Lord unworthily, 
1. Cor. chap. 11. ver. 27.  shall be guilty of the body and blood of the Lord. The wicked are guilty of the body & blood of the Lord, therefore the wicked do eat the body & drink the blood of the Lord.  
Answer.  
The argument follows not: and the wicked are guilty of the body & blood of the Lord, because they eat & drink unworthily the bread & wine which are sacraments of the body and blood of the Lord. For the injury done to the Sacramental signs, reacheth to the things which are signified by them. If the prince's cloth of estate be abused, it is a gross fault: and the injury reacheth to the person of the Prince.  
Objection.  
The wicked man is guilty of the Lords body because he discerneth not the Lords body, 
1. Cor. chap. 11. ver. 29.  therefore by eating Christ's body he is guilty.  
Answer.  
The argument follows not: for not to discern the Lords body, is, to make no difference between the sacrament of Christ's body & common meat: & to abuse it, which is a gross sin, & being committed against the sacrament, reacheth unto Christ's body itself.  
12 Christ's body is note very where.  
The Apostle Peter saith that heaven must contain Christ until the time that all things be restored, 
Act. chap 3. ver. 21.  that is to say, until Christ's second coming.  
The Angels say that Christ is taken up into heaven etc. 
Acts chap. 1. ver. 11.  If he be taken up into heaven (touching his body) which must needs be the meaning of the Angels words: how is Christ's body in many places at once?  
If Christ's body be in many places at once, than Christ's body is infinite: if it be infinite, than Christ's humanity is either abolished of made infinite by being turned into the godhead, which are gross heresies & favour the monstrous opinions of Eutiches & Schwenkfeldins.  
Objection.  
The divinity & humanity are united in Christ, therefore where the godhead is, the manhood is likewise: but the godhead is every where, therefore the manhood is every where.  
Answer.  
The person of Christ is but one, and yet in doth so consist of two natures, that the proprieties of each nature doth & must remain whole & without confusion to their several natures. For to deny or confound the proprieties, 
Lib. 4. cont. Eutish.  is to confound the natures. Vigilius saith that Christ is contained in a place by the nature of his flesh, and is not contained in a place by the nature of his godhead. 
Epist. 57 ad Dardanum.  Augustine is very plentiful & flat for this point in one of his epistles.  
I confess that the proprieties of Christ's manhood may be applied to his godhead, & contrarimise that the proprieties of his godhead, may be applied to his manhood, but yet without confounding the natures: as for example, Christ's passion doth pertain to his flesh according to the propriety of nature, and if pertains to the word, that is to say, Christ's godhead, according to the person: 
Vigil. lib. 2. cont. Eutich.  because there is one and the self same person both of the word and the flesh: so that whole Christ both: God & man suffered according to the unity of person, but suffered not according to the property of nature, that is to say of his godhead. According to this I have set down, 
Acts. chap. 20. ver. 28. 1. Cor. chap. 2. ver. 8.  are Saint Paul's words in the Acts and to the Corinthians to be understanded. The council of Constantinople did decree that the blessed Virgin should be called the mother of God. We do allow that decree of the council, and yet we neither do nor may think that the virgin Mary did hear Christies' Godhead in her womb: but the meaning is, that he which was horn of the blessed virgin, was not only man, but (for the conjunction of the word to the flesh) God and man.  
13. The bread and wine in the Lord's Supper must not be reserved for any superstitious use.  
It was not lawful to keep any part of the (paschal) lamb. 
Exod. cha. 12 verse 10. Exod cap. 16. verse. 19.20.   
It was not lawful to reserve of the Manna: That which was reserved, was full of worms and did stink.  
Our Saviour Christ at the institution & administration of the holy Supper, 
Mat. chap. 26. verse 26.  commanded his disciples to take and eat, not to take and reserve it.  
Cyprian writes that the Sacrament was received, 
Decoena Domini.  but not shut up and reserved.  
I confess that the Sacrament in old time was reserved. 
De lapsis lib. 6. chap. 44.  Cyprian writeth that a certain woman had it in her chiest. Eusebius saith, out of Dionifius, that a priest had it in his chamber: where he delivered it to serapion's boy, to carried to Serapion which was then at the point of death. But this relerning of the Sacrament, was a strange abuse, and therefore afterward was justly abolished.  
The reserving and hanging up of the Sacrament as the Papists call it in a Pixe under a Canopy, hath no light in God's book to show it by: and before the time of Innocentins the fourth, it was neither an article of our faith, nor any law of the Church, that Christians should worship the bread & wine in the Sacrament, much less, give divine honour to a wafer cake after that the action of the Sacrament is ended, if that the Popish Sacrament of the Altar might be accounted a sacrament.  
14 How Gods children must behave themselves, at, and after, the receiving of the holy Supper.  
In the time of the administration of the holy Supper, we must use our ears and eyes very reverently: our ears, in attending to God's truth and the holy institution of the Supper: our eyes in beholding the holy mysteries set upon the lords table. When the Sacrament is reached unto us, we are weightely to consider, that as the bread and wine is broken and powered out in the holy supper for our use: so Christ's body and blood, which was given and shed on the cross for perfiting the precious work of our redemption, is given unto us to be the food of our souls: and for this inestimable benefit, we must confess ourselves, to be greatly and deeply bouns to our merciful Saviour, & by his grace give up ourselves wholly to his praise and service.  
After that our souls are fed at the lords table, and that we are grafted into Christ as into a flourishing vine, and joined to the faithful as to goodly branches of this vine, we must live Christianly not a day or two, but all our life time: first, in beating down our pride & vanity: secondly, in doing good to our brethren: Lastly, in keeping the unity of the spirit in the bond of pear.  
These graces if we doearnestly pray for, to almighty God: he will give them unto us in mercy for his greater glory, & our singular comfort, through jesus Christ. Amen.    
FINIS.   

Imprinted at London at the three Cranes in the Vinttee, by Thomas Dawson, for George bishop. 1582.