A TREATISE OF THE SACRAMENTS According to the Doctrine of the Church of England touching that Argument. Collected out of the Articles of Religion, the Public Catechism, the Liturgy, and the Book of Homilies. With a Sermon preached in the public Lecture, appointed for Saint Paul's Cross, on the feast of Saint john Baptist, june 24. 1638.  
By T. B. Pr. Pl.  
LONDON, Printed by Richard Bishop, for Abel Roper, and are to be sold at his shop, at the black spread-eagle in Fleetstreet, over against S. Dunstan's Church. 1638.   

REVERENDISSIMO IN CHRISTO PATRI ac Domino suo Colendissimo Dno JOSEPHO, Divinâ providentiâ Episcopo Exoniensi, Diocesano suo; viro verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Cui pro eximiâ suâ & singular. benevolentiâ & favore plurimum se debere fatentur quotquot pacis & Ecclesiae Filii  
Tractatulum hunc De Sacramentis, unà cum Apprecatione salutis, & foelicitatis in Testimonium Gratitudinis, & Observantiae  
Humillimè Dedicavi T. B.   

Ad Amicum & Symmistam suum charissimum, Tho. Bedford, S. Theol. Bacch. & divini verbi apud Plimouthienses Concionatorem Orthodoxum.  
DVm sensu veteri, sacra-pandis ad Osti● Plimmi,  
Deque Sacramentis quae mage sana doces:  
Dogmata, nil mirum tua displicuisse popello,  
Et tibi conflictus conciliâsse graves.  
Scilicet hic caecus furor, haec insania vulgi.  
Affectu, minimè vi rationis agi.  
Cumque sibi vitulum semel instituêre colendum  
Efflictim Idolum deperüsse suum.  
Tu tamen, ut duris detonsa bipennibus ilex  
Crescit, & ex ipso vulnere ducit opes:  
Macte tuâ virtute, & contrà audentior ito,  
Elicitámque tuis vim tibi sume malis.  
Intumeant fluctus, spinasque ad Littora volvant,  
Et repleant rauco murmure quaeque suo:  
Tu pertende viam, quò te Cy●osura vocabit,  
Nec metuas tumidi vimque minasque maris.  
Scilicet in coelis sedem, compescere fluctus  
Et rabiem populiqui bene novit, habet.  
Adde, Sacramentis quos tu pius addis honores,  
In nomen recident tandem aliquando tuum.  
Aaron Wilson Arch. Exon. & Vic. de Plymouth.   

TO THE COURTEOUS Christian Reader whosoever, whether of the Clergy, or of the Laity. More especially, To my loving and beloved Auditors of the Town of Plymmouth, Grace, Mercy, and Peace.  
I Have now at length sent abroad into the world, what I intended many days ago, but could not compass till this present time. Many, the most of these Notions touching the Sacraments, have I preached now and then, in the course of my Lecture, as the Text in hand presented an occasion to me. In the delivery of which, because I could not be so happy, as to give that clear, that full satisfaction which I desired, at least, not to all my Hearers, I set pen to paper, and out of those several Notes dispersed here and there, but especially out of some explications upon the Church Catechism, have I concinnate and fitted up this Treatise, which I now present to your view.  
The last year, after that by the advice of some judicious Friends, to whom I imparted the sight thereof, I had altered, and amended what was thought needful, I presented a Copy thereof to our Reverend Diocesan, with this intention, that to his Censure it should stand, or fall: if he thought fitting, it should pass abroad; if not, I should commit it to the Dust and Moths, the just destiny of unhappy scribble. To whom should I give an account of my studies, rather than to Him, by whose favour and permission I enjoy my Licence, the liberty of my Lecture, and Ministerial labours?  
It pleased his Lordship after the perusal of my papers, to redeliver the Copy to me, with that Approbation, of which I confess myself to be still ambitious, viz. That he conceived the substance of my Book to be ●ound and orthodoxal, agreeable to the Truth of God, and consonant to the doctrine of our present Church. Nor did his Lordship spare to advise me, and put me upon the Publication of it: alleging that though the same things are already published: yet to see them laid together, (as here they be) and brought into a frame, and uniform discourse, would quit the cost, and be worth acceptance.  
A willing mind is soon persuaded: to say the truth, I was easily induced to send it forth into the World. In general: for the public benefit of the Church of God; as conceiving the Argument to be no less needful, than useful to advance that respect and honour which is due to this sacred Ordinance. In special: to plead my Cause, to give satisfaction to some of my Hearers: whose Ay perhaps, may now resolve them, in that wherein their Ear, hath hitherto (though unjustly) detained them doubtful. I blame not not any, who doth not presently receiv what is suggested by the New-come Preacher: I commend the inquisitiv Bereans, who will examine the Doctrine of S. Paul himself, before thy will adhere unto it: Only I would pray the Hearer, I would entreat the Reader, not therefore to neglect the truth of God, nor less regard the Doctrine of our Church, because the person that now presents it to the public view, is not of greater place, of better parts, of more ability. Even Goat's hair was useful, and badger's skin's accepted towards the erecting of the Lords Tabernacle. And this poor Treatise of mine, may through God's blessing, be profitable (I hope) to some, and do some good in the Church of God. Howsoever: I have done what I could: The rest I leave to God.  
How needful the Argument is, you shall find observed and briefly touched in the preface; which when you have read, the rest of the discourse is subdivided into three general parts. In the first of which I have endeavoured to show what a Sacrament is: The end and issue whereof is, to determine the Number of trueborn Sacraments.  
Particularly:  


Cap. 1.  
The definition of a Sacrament: The Essential parts, and Original thereof. A sign. A visible sign. The Element. The Author of the Sacrament; Christ; His Word of precept: of promise. The word of Consecration.   

Cap. 2.  
The Essentials and Original of Baptism. viz. the Element, Water: the Ceremony, Washing: the form of administration. Where is showed, what therein is Essential, and what therein is Accidental.   

Cap. 3.  
The Essentials and Original of the Lords Supper. sc. the elements, Bread and Wine: the Original, Christ's Institution: The Cup unjustly taken from the Laity by the present Church of Rome. The mixture of water.   

Cap. 4.  
The inward grace signified by the Elements. sc. The Body and Blood of Christ. Both Sacraments have Relation to the passion of Christ.   

Cap. 5.  
A Corollary: If either of the parts be wanting, there is no Sacrament. Hence an Argument against Transubstantiation. Hence Arguments to prove that those five, sc. Matrimony, Ordination, Absolution, Confirmation, and Unction, are not legitimate Sacraments. The right use of those Ceremonies touched.  
In the second general part, I show the end why Sacraments were ordained; the Issue whereof is to manifest the Benefits that we gain by the Sacraments: And consequently the necessity of Receiving.  
Particularly.   

Cap. 6.  
The general end why Sacraments were instituted. This twofold. A mean of Conveyance: A pleadg of Assurance: Sacramentarians confuted: Sacramental Union. Hence the efficacy of the Sacraments, and the Translation of Phrases: Real Presence: A note touching the spring of Heresies, the right use to be made of in-explicable Mysteries: Something touching Transubstantiation and Consubstantiation.   

Cap. 7.  
The special end of either Sacrament: the choice of the Elements: Baptism the Sacrament of our Admission: Persons having right to Baptism. An Argument proving the lawfulness of baptising Infants. Anabaptists objections against the Arguments answered. The Lord's Supper the Sacrament of Preservavation: with the use thereof.   

Cap. 8.  
The Benefits of the Sacraments in general. sc. Incorporation into Christ: hence the secondary Benefit of Baptism. 1. Remission. 2. Regeneration. How far Baptismal Remission extendeth: whether to sins future?   

Cap. 9  
The Benefits of the Lords Supper: sc. Incorporation and Union continued. Consequently strengthening and refreshing of the soul. Spiritual diseases and maladies: They their own greatest enemies, who absent themselves.   

Cap. 10.  
Corollaries drawn from the premises. 1. The Reason, why Baptism is received but once, and the Lords Supper often. How often we are to receive the Lords Supper. 2. The Necessity of the Sacraments, what and how great it is.  
In the third general part, I set down the Qualification of the Receiver. The end, & usefulness whereof is to prevent, if it may be, the prejudicated opinion of Opus operatum, which is so usually cast upon the former Doctrine, and Defenders thereof.  
particularly:   

Cap. 11.  
The Qualification required of them that come to the Sacraments. The equity of a Qualification pre-required: Particularly: what is required of Men: what of Infants.   

Cap. 12.  
Of Repentance. The first Branch of Qualification, common to both Sacraments. The nature of Repentance. The Name thereof: the Acts of it in the Heart, Tongue, Hand. Touching Confession and Restitution.   

Cap. 13.  
Of Faith, the second branch of Qualification common to both Sacraments. The nature of Faith seen in the Act and Object. How Faith is a mother-Grace. Sacramental Faith: the promise in either Sacrament: these two meeting together, make a kind of Omnipotency. Answer to an Objection touching Transubstantiation.   

Cap. 14.  
A special note touching these two branches of Sacramental Qualification: what if profession be counterfeit: the case of Simon Magus: the School-tenet De obice posito.   

Cap. 15.  
A Digression, handling the case of Infant's Baptism: An Examination of the Anabaptists Arguments against baptising Infants. Their first Argument [No Precept, nor Precedent] answered. Their second [they have no faith] answered. Showing that there needeth none actual faith to qualify Infants. Profession of faith is made by their Sureties: Interrogatories in Baptism how understood: Good reason to admit Infants to Baptism, and yet not to the Lords Supper.   

Cap. 16.  
Of Qualification peculiar to the receiving of the Lords Supper, viz. Thankfulness, Remembrance of the Death of Christ. The Name Eucharist. The Means how to stir us up to Thankfulness. The manner how to express it.   

Cap. 17.  
Of Love and Charity: what is meant thereby; Reconciliation: the Name Communion: a Pathetical exhortation to it.   

Cap. 18.  
Of Examination: what it is: what is required to it: Persons employed in it. The Object of Examination. 1. Repentance, the marks thereof: 2. Faith, marks of true Faith. A note touching the universality of Sacramental Charity: The Necessity of this Sacramental preparation, seen in the danger of unworthy Receiving.    
And thus have you the sum of this Treatise: By which you may guests whether it be worth the reading, yea, or no: I have been (as you see) larger in the practical part, than in the theoretical: this third general part being equal to the other two. And yet I have not been so large as some Readers would think fitting; neither in this later, and much less in the two former parts thereof. My Apology is: This is not an age to blot paper in: They that most commonly bestow time in reading books, are of the Clergy; and to them five words spoken with reason, and understanding, are better than five thousand tautologies, and iterations. Among the Laity, if any one find not full satisfaction by what I have written, the Minister is at hand in every parish, of whom he may inquire. And I humbly entreat my brethren of the Ministry (what I faithfully promise to them in the like occasion) to do me right, in helping their people, that desire it, to apprehend the best construction of what may seem doubtful: imitating therein that of Saint Austin, lib. 2. c. 2. De Anima, ad Renatum, Vbi mihi animus ergame hominis ignotus est & incertus, meliùs arbitror meliora sentire, quam in-explicata culpare. As for the truth of what I have set down doctrinally, and positively, I know my Brethren of the Clergy (if Ministers of the Church of England) may not desert me, much less oppose me, except they will desert their own subscription, in as much as what I have written, hath been collected (totidem ferè verbis) out of those books to which they no less than I have heretofore subscribed.  
To this Treatise I have subnected, and printed with it the copy of a Sermon, preached lately (sc. jun. 24. 1638) in the public Sermon appointed for S. Paul's Cross. So much the rather, because, as the Subject Matter is an argument cosen-german to the former treatise: so in it I have the more largely insisted upon that doctrine which is most doubted, and discussed, viz. The efficacy of Baptism.  
In this Sermon (to give you a taste thereof) After the division of the Text, and the explication of the phrases: you have something interserted touching this Doctrine, That death doth free us from the dominion of sin. The which, though a truth, and very useful, as there I show for consolation against the fear of death: yet is but briefly touched, and passed over, as not being that which the text in hand doth chiefly aim at. This is indeed, as than I come to show That Christians are dead men and therefore freemen. Dead, while they are alive, not in sin, but to sin, as Theophylact (which I pray the Reader to set down in the margin) doth out of vers. 2. supply the text, thus reading: Qui mortuus est peccato, justificatus est à peccato. This is by being baptised into the death of Christ, i.e. either into the profession of conformity with Christ in his death, or else into the participation, and communion of the power, and efficacy of Christ's death.  
The first is a Truth, and the ground of a good Doctrine, viz. That by the vow of Baptism Christians are dead to sin. An Argument of confusion to carnall-Gospellers. But the second I pitch upon, because, as Beza well noteth: Non ex conformitate communio, sed ex communione conformitas; because we partake of the power of Christ's death: thence it is that we are conformable to him in mortification.  
Now, to be baptised into the Communion of Christ's death: what is it else, but by Baptism to be partaker of his death, and consequently discharged from the Dominion of sin: So the Doctrine.  
Doct. Christians howsoever before their Baptism, they be servants of sin, yet by Baptism they are freed from the service, and dominion thereof.  
The uses of this Doctrine are threefold.  
First, for instruction, showing the efficacy of Baptism; touching which, two cautions: 

1. That the efficacy of the Sacrament is but instrumental.  
2. That it presupposeth a right Qualification in the Receiver.    
Secondly, For consolation to Parents in respect of their children dying in infancy.  
Quest. Whether all infants be regenerate in Baptism.  
An Answer set down in two conclusions.  
An objection taken from the usual phrase of Preachers in pressing the duty of attendance upon the means of grace.  
The answer to it.  
Thirdly, for exhortation, And this directed: 
First, to Parents, To watch carefully over their children, that they be not re-enslaved.  
To acquaint them with this benefit: to call upon them etc.  
Secondly, To all Christians.  
In general: to walk as Freemen.  
In special: to hinder the reign of sin in themselves.  
Object. I fain would do so, but am not able.  
Sol. Christians have helps to subdue the power of sin; sc. An interest.  
First, In the blood of Christ streaming in the Sacraments.  
Secondly, In the Communion of Saints: the Church's Prayers.  
A Caveat. That if Christians desire this benefit, they must not forfeit their interest by running into tentation.  Hitherto the copy of the Sermon.  
These two little books, not much unlike to the poor widows two mites, have I cast into the Treasury of the Church; I pray God they may be no less accepted with God, and all good men; that so the succesfulness of these my poor endeavours may encourage me to go on cheerfully in the work of my Ministry, and to bestow some bigger volumn upon the Library of this Church, and Nation. I know we are not born for our selus alone, not for this present age alone. I should choose rather to be too busy (in this kind) and to overdo, rather than to be wanting to my place, and people.  
I cannot hope to live (at least not here where I am) till I see the harvest of my seeds time, the fruits of my labour here bestowed. We of the Ministry, commonly our greatest comfort is, in the happy growth of grace in those, whom at our first entrance we find to be of tender years. Nor do I doubt but that amongst these, there will be found some, that hereafter will rejoice in the remembrance of those holy truths, which they have heard, received, and gathered up in their attendance upon my poor labours: and they will say, this, and this did I then hear, and learn: and though for the present I felt no great sweetness in it, yet do I now taste it, and know it to the holy truth of God. In particular, this Doctrine of the Sacraments, and their efficacy, which seemed so strange, and uncouth in the ears of diverse of the elder Audience, will by the younger sort be received now, and hereafter remembered with happy congratulation.  
Now then for their sakes that they may keep fresh in memory what they have heard, that they may recall to mind what perhaps hath slipped, and is forgotten, have I sent abroad these, and if God say amen, I shall send abroad some other of my notes. For their sakes, I say, that they may have wherewithal to persuade others what themselves do know: viz. That those things (to use the phrase of the Disciples to Saint Paul in a case not much unlike) that those things whereof diverse have been informed concerning me, are nothing, but that I also walk orderly, and keep the Law: The law I mean of holy teaching, and edification; not wasting the time in curious, and needless speculations; but endeavouring (pro posse meo) both plainly to explicate, and profitably to apply, what the text of Holy Writ hath led me to.  
In the prosecuting of which, if I have proceeded otherwise (as some say) then others have done before me; let the indifferent Reader do that, which those Hearers should have done, sc. try, and examine which of us doth most nearly follow the steps of the holy Scripture, and tread in the path of our Mother-Church. To me I confess, it is a scruple to depart from the pattern of wholesome Doctrine, to the which I have subscribed: if it be not so to others, it is not my fault if I dare not follow them. But there is a generation of men, who have learned to pretend the authority of such Worthies, and such grave Divines, merely to countenance what themselves have pitched upon, in prejudice, and opposition of the present Ministry. This was (say they) the Doctrine, this the opinion of such, and such; when, upon due examination, their judgement was nothing so, but clean contrary. That this may not hereafter befall me, this Treatise shall be a witness to the world, what I believe, what I have taught as touching this Argument. The scope whereof in brief is to show: That the effect of the Sacraments is ou● union with Christ: The fruit is communion in his Merits, and Graces; in his merits for Remission, in his Graces for Regeneration: both which are begun in Baptism, and perfectly consummate in the Lord's Supper. This is all: Farewell dear Christian Reader; pray for him, who hath devoted himself, and the strength of his labours to the advancement of thy spiritual welfare. Let thy prayers commend me and my labours to the blessing of our heavenly Father.  
In whom I rest, Thine.  
The Lords unworthy servant in the work of the Ministry. T. B.   

A TREATISE OF THE SACRAMENTS  

The Preface.  
GReat was the love of our blessed Saviour to the sinful race of the sons of men: Greatly did it appear by that Redemption, which by his death is purchased: This hath recovered to us the favour of God, which is to us the deep and inexhaustible fountain of all goodness: yet hath not the love of Christ our Saviour stayed here; he thought not this sufficient, but hath added the Revelation of this benefit for our Comfort; Yea he hath also wisely invented the way, by which this benefit might be conveyed to us, and we put in full possession of the same: Nor is the later a less demonstration of his singular love than the former. Without the Redemption purchased, what are we, but a mass of misery, borne to endless woe, and irrecoverable destruction? Without the Revelation of this Redemption, and the means by which it may become ours, what is this life of ours, but a perpetual disconsolation? Wherefore, so often as we bless God for the benefit of our Redemption purchased by the blood of Christ; so often let us remember to praise him for the Revelation of it made unto us by his spirit.  
The way and means by which the spirit of Christ doth acquaint us with this Redemption, is the ministry of the Word, and Sacraments. And here is the business, and malice of Satan that grand enemy of our Salvation. He could not hinder the work of our Redemption, but he will do what he can to hinder us from the knowledge, and comfort of the same: For this end, one while he seeketh to darken the light of the Sun, otherwhiles to oppress the heat thereof: sometimes to trouble the pure streams of knowledge running in the word, sometimes to turn aside the waters of comfort streaming in the Sacraments. Here then is the office of the Church and the members thereof, to preserve (as much as they can) the text of holy Scripture, and the Doctrine of the holy Sacraments free from all Corruption: To preserve I say if it may be; or else to vindicate both the one, and the other from that which is contracted; that in them, and by them the Children of the Church may be able to comprehend with all Saints what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge▪ that so th●y may be filled with all the fullness of God.  
Since the time that Popery (truly so called) hath been discovered to be mere delusion rather than true Christian doctrine, by the light of the glorious Gospel in this later age, breaking forth like the Sun from under some cloud; It may be worth our labour to note how by little and little, one point after another hath been purged from corruption, and by the labours of of the industrious learned brought to that light, and perfection, that we cannot readily see what more can be added. If any thing be yet wanting, it is time that the labours of the faithful Ministry be applied to the doctrine of the Sacraments, that it also may be yet further cleared from the misconceits of error, and ignorance; and the people taught to yield that respect, and honour, which is due to that sacred ordinance.  
For this cause have I (though the unablest of many) set pen to paper, that what light myself have gained by perusing the doctrine of our Church touching this argument, I may not envy it to others (a fault too frequent in this age) but rather present it to their view, that others also may see the same, and so receive more fruit, and comfort by the Sacraments than hitherto. At least, that hereby they may be stirred up to dig deeper, and seek further, than happily as yet they have done, into the doctrine, and usefulness of these sacred mysteries.  
To come to the knowledge of the nature and use of the Sacraments, three things are especially to be learned, viz. What a Sacrament is: Why it was instituted: and what qualification is required in the Receivers. To these three heads may well be reduced whatsoever is needful (especially for the vulgar, for whose sake I undertook this task) needful I say to be known.  
In the handling of which I will precisely follow the doctrine of the Church of England, not only because by subscription I am bound to acknowledge it for a truth; but also because ind●ed it doth best agree with the text of sacred writ, and doth most fully, and clearly explicate the sacred truth of this most useful doctrine.   

CHAP. I. What a Sacrament is. 
Part. 1.   
THE Notation of the word we leave to Critics, together with the common use thereof in humane Authors; As it is used by Divines we are to speak of it. 
Articles of Religion cap. 25.  And so the Church defineth Sacraments to be not only badges of Christian men's profession, but rather they be certain sure testimonies, and effectual signs of grace, and Gods good will towards us: By which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in him.  
Thus in the Articles of Religion enacted and established Anno 1562. Afterward in the second book of Homilies, 
Chap. 1.  viz. in that of Common-prayer and Sacraments, out of Saint Augustine is confirmed the common description of a Sacrament, which (saith the Homily) is, that it is a visible sign of an invisible grace; that is to say, that setteth out to the eyes, and other outward senses, the inward working of God's free mercy, and doth (as it were) seal in our hearts the promises of God.  
A little after, distinguishing of Sacraments according to the exact signification of the word, from the general acception of the same; it showeth that in the exact signification of the word, Sacraments are visible signs expressly commanded in the new Testament, whereunto is annexed the promise of free forgiveness, and of our holiness, and joining to Christ. To the same effect, and almost in the same words, hath Mr. Nowell in his larger Catechism set down the definition of a Sacrament: Out of all which (when in the conference at Hampton Court Anno 1603 in the first year of King james of blessed memory, it was motioned, granted, and appointed, that something should be added to the Catechism in the Communion book for the doctrine of the Sacraments) this definition was collected, viz. That a Sacrament is an outward visible sign of an inward and spiritual grace given unto us, ordained by Christ himself as a mean whereby we receive the same, and as a pledge to assure us thereof. In which description beside the end of the Institution, which I reserve to speak of by itself in the second part, we have a clear expression of the Quiddity and Essence of the Sacraments together with the Author and Original of them; Of which in order.  

The Essence of a Sacrament.  
THis is contained in the Genus, and Species. The Genus, or common nature of a Sacrament is, that it is a sign; The Specifical nature or difference of a Sacrament is, that it is external and visible.  
A SIGN: This I say sets forth the common nature of a Sacrament: The word is a note of Relation, and puts us upon this question. Whereof is it a sign? The answer is ready; A sign of grace: The Article addeth signs of grace, and Gods good will towards us. What this Grace, this effect of God's good will to us ward is, we shall best determine, when we find it in the several Sacraments: For the present, the Church saith, it is Inward, and spiritual, that is, such a Grace, as resteth not in the body, but reacheth to the inner man, the Soul, and Spirit; Moreover, it is a grace given unto us, not only reported, or proffered, but also given, and put into our possession.  
OUTWARD and VISIBLE. This word puts a difference betwixt this, and other signs of grace. This is a sign for Representation, and therefore must be obvious to the senses. By these is knowledge conveyed into the understanding: Thus is the Body a loving yoke-fellow, and helper to the Soul: Neither is this sign only outward, but also visible and subject to the Eye: Herein differing from the word: Grace maketh way into the Soul, by the Ear, by the Eye: By the Ear in the word, by the Eye in the Sacraments. The Sacrament is a visible representation of grace; Thus hath God provided for Credence, and Confidence; for Faith, and Assurance: What we hear we do believe, but what we see, we know. Wherefore as in the word, we use our ear to hear; so in the Sacrament, we use our eye to see, and behold; else are we justly blamed. Hath God set up the brazen Serpent, and will not Israel turn themselves to behold the same? Note that this outward visible sign by a peculiar name is termed the Element, which puts us in mind that it is a material substance, and differeth therein from the Ceremonious Actions, which attend the Administration; And which by their visibility might put in to be accounted signs: but indeed are not, as in the sequel will appear.   

The Author and Original.  
THis is intimated in those words of the Catechism Ordained by Christ himself. The Sacrament is a sign by institution, not merely by natural signification. Truth there is in the sign a natural Aptitude to represent what is signified; yet because it hath a resemblance to other things also, the institution doth restrain it to this individual: Hence there is need of a word to be joined to the Element to make it a Sacrament: Yea a twofold word, 
Lombard & Bonadventure Sentent lib. 4. Dist. 3. Aquin. part 3. qu. 606.  and both from Christ himself, viz. a word of Precept enjoining the use of this Sacrament, and a word of Promise to enjoy a benefit by the same.  
This is that word whereof Saint Austin speaketh saying, Take away the word, 
Detrabe verbum & quid est Aqua nisi aqus? accedit verbum ad Ele nentum &. fit Sacrame●tum. Aug. in joh. tract. 80.  and what is the water of Baptism but water? his meaning is; what more virtue, and efficacy in the Font than in the Fountain water. But, saith he, let the word be joined to the Element, and then it is made a Sacrament: which to understand of a bare, and naked recitation of the words, which the Schoolmen call the form of the Sacrament, is too jejune, and barren: Most true it is, that the right, and due form of Administration requireth, that there be made a plain and audible recitation of the precept, and promise both. And this in our Church-Liturgy is the matter whereof the prayer of consecration consisteth. Yet not our formal Recitation of them is that which doth give virtue to the Element, but the institution of Christ, i.e. the precept which he gave for our warrant, and the promise which he added for our encouragement. He I say: For who else durst give such a precept? who else can perform such a promise? Such a precept, if not given by Christ, is a direct breach of the second Commandment, which as it forbiddeth all Images of God, made by man for this end, to convey honour to God; so also all Images of his grace ordained for the conveyance of holiness to man. Such a promise by which in the use of this, or that creature, Grace may be expected, who can perform but Christ alone? of whose fullness we do all receive grace for grace: If then none but he can perform the promise of grace, it is fitting that he alone should appoint the sign: And in this do all agree: That Sacraments are Ceremonies of Christ's own immediate ordination, 
Bellarm. Tom. 3. the Sacrament. lib. cap. 23.  and institution: The Author of every legitimate and true born Sacrament is God himself: Thus it hath been from the beginning. To Adam God gave the tree of life; to Abraham Circumcision; to Israel the Passeover: In the new Testament God spoke by his Son, and by him ordained Sacraments.  
Ceroll: By this that hath been said touching the origiginall of the Sacraments, 
Bellarmin. Tom. 3. the Sacrament. lib. 1. c. 20  see what to hold touching that question disputed betwixt Bellarmine and Chamier. viz. whether to the consecration of the Elements, it be sufficient to make a bare recitation of the words, which concern the Element; or whether some further declaration of the first Institution be required: Ex gr. Whether the pronouncing of these four words: This is my Body, over the Bread, be enough to change the Bread, if not in nature, yet in use, and make it Sacramental. Bellarmin, and his fellows contend, that that word, which maketh the Sacrament, is, Verbum consecrationis, by which he meaneth a form of words pronounced over the Elements; And thereupon bequarrelleth Calvin, and others, who (saith he) require Verbum concionis, a sermon to go before the Sacrament. Contrarily 
* Chamier Tom. 4. de Sacr. l●b. 1. cap. 15.16.  Chamier stoutly defends, that the word by which the Element is made a Sacrament, is Verbum concionale, not a sermon, as the vulgar counteth a sermon, but a plain, yea an audible recitation of the first Institution. By which the people may take notice of the sacred action in hand: of the Author, intent, and scope of the Administration; of the Precept that giveth warrant; of the Promise that giveth encouragement. This he and many other of our Protestant Divines, count that word, that must be joined to the Element, before it can be acknowledged for a Sacrament.    

CHAP. II. The manifestation of both these in the Sacrament of Baptism.  
COME we to the particular Sacraments; that so we may further manifest the truth of that we have set down touching the Essence, and Original: And first for Baptism  
IN BAPTISM, the outward visible sign (saith our Church) is water wherein the person baptised is dipped, or sprinkled with it in the name of the Father, and of the Son, and of the Holy Ghost: where note. First, 
Chap. 2.  the Element: secondly, the Administration consisting of a Ceremony, attended with a form of words.  

Nulla distinctio mari quis, an stagno, flumine, an fonte, lacu, an alveo diluatur. Tertull. lib. de Baptismo.  The Element (that is the outward visible sign) is Water. Any ordinary water may be used; rain, river, or fountain, no great matter in that, so it be water; and for religious-manners sake, as pure water as may be: none other liquor may be used, but water; herein all agree. The reason hereof see cap. 7. The custom of the jacobines that baptise with fire, is far wide. That text of Matth. 3.11. on which they build, must be expounded metaphorically, or rather prophetically, with reference to the history of the fiery cloven tongues, the visible representation of the holy Ghost on the day of Pentecost. Act. 2.2.3.  
The Ceremony used in Baptism is either dipping, or sprinkling: dipping is the more ancient: At first they went down into the rivers, afterwards they were dipped in Fonts: In colder climates, and in case of weakness, the custom of the Church hath been to pour water on the face. The substance is washing: 
Hence Baptism is termed washing Eph. 5.26. Tit. 3.5.  to wash the body either in whole, or part, and so that this be done, the manner is dispensable by the Church. So for the number of dippings, i.e. whether it should be done once, or thrice, 
Lombard & ●onav: Sentent, l. 4. Dist. 3. Aquin: part 3. Qu. 66.8.  is held indifferent, and in the power of the Church; as experience hath made it good: for why? the power, and efficacy of the Sacrament, doth not stand in the quantity of the Element, but in the nature and true use thereof.  

Use.  Well, the body must be washed; all washing doth presuppose uncleanness: here then take notice of the state of nature, wherein we are born, or rather see how Baptism doth teach us Repentance: viz. By showing us our natural corruption, which must be washed, before we be acknowledged for members of Christ: meditate of this, when thou seest the Infant baptised; and see it (I advise thee) so often as it is done, that so thou mayst often take notice, of the spiritual pollution of the soul: of the soul I say, for this washing in Baptism, is not in respect of the body, but of the soul in the body: he that resteth in the washing of the body, loseth al.  
The form of words used in the Administration of Baptism hath in it something essential, and something accidental, and alterable.  
Essential it is, that with the name of the Action, 
Lomb. & Bonav: Senten: lib. 4. Dist: 3. Aquin. part 3. Qu. 66.5. & 6.  there be joined a recitation, and rehearsal of the several persons of the blessed Trinity: The reason of this will appear if we once understand what it is to baptise in the name of the Father, Son, and holy Ghost: Note here, that the word NAME used in this place, may have three significations.  
1 To signify the authority by which the Minister doth baptise: 
The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most usually signify, authority and commission: Mat. 7.22. Acts 3.6.  As we say in the King's name, that is, by authority from the King. Thus the phrase is used in Mar. 16.17. john 5.43. Acts 4.7.10. So that this phrase, I baptise in the name, is as much as Authoritate mihi commissâ. 
The construction of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, showeth that the verb hath a transitive signification; q: d: baptizando adoptare in familiam. Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●n the Act. of the Ap.  By that authority which I have received, do I baptise thee.  
2 To intimate the service of the persons named, and so to baptise in their name, is to dedicate, and consecrate to their service, to adopt into their family: So the Minister prayeth, Grant that whosever is here dedicated to thee by our office and ministry: To dedicate unto God, what is it, but to adopt into the family? to consecrate to the service of God?  
3 To remember the faith, and profession of this Article of the Christian Religion, and consequently the whole profession of Christianity. And well may this Article be given for instance of the whole, because it is the first point, wherein the Christian religion differeth from others: It is also the sum of the whole, and virtually comprehendeth all the residue: This is the substance, and method of the Creed, whereof, not the Church, but Christ himself was the Author: Now according to this, the phrase to baptise in the name, doth note forth the end of baptising, viz. why he doth baptise him, even to enter him into the faith, and profession of the Christian Religion; and this may seem to be the sense and meaning of the phrase in the judgement of the Church; for after the solemn profession of the Christian faith, according to the articles of the Creed, which is exacted of the party baptised, the Minister demandeth of him, wilt thou be baptised in this faith? to which when he hath answered, this is my desire: he is baptised in the name of the Father etc. So that by submitting himself to Baptism, he doth subscribe to the Christian faith: add this also, that when the Minister doth cross the child's forehead, he useth these words, In token that he shall not be ashamed to profess the faith of Christ crucified▪ which words do plainly express the end wherefore it is done: neither doubt I but that the Church appointed this to be done, in imitation of the other ministerial Act: and so by the variation of the phrase showed what they conceived, to be the meaning of that phrase used in Baptism, viz. to bind the party to the profession of this Faith. By this now we see the reason, why it is Essential to the form of Administration, that with naming the action, there be a recitation of the Trinity, viz. because the mention of the holy Trinity doth determinate the end and use of the act, which being of itself indefinite, and appliable to many other ends, is by these words limited to this alone.  
Consequently, such a form of words, wherein this is omitted, is not to be allowed: It is objected out of Acts 2.38. there is another form of words delivered: 
Be lap●se● 〈◊〉 one 〈◊〉 in ●he name 〈◊〉 the Lord jesus.  But we answer, that these words do not set down the form of Baptism, but the end and use of it, viz. to assure them of Remission of sins by Christ; or if they do intimate the form, yet not the whole form, but only part of the form used by the Apostles; and that either by Apposition of the name of Christ to the second person [as thus, in the name of the Father, and of his son jesus Christ, and of the holy Ghost.] or else by a Ceremony superadded (as doth our Church) for explication of that faith, which was required to be placed in the second Person, under the name of jesus Christ. Whatsoever it was that they did, or said: it must not be received that they left out the names of the other persons: doubtless they did expressly name them all: both because that else the words had been less plain, and distinct, than the sign itself; and also because that else they had transgressed the precept of Christ, Matt. 28. thus much for the Essentials in the administration.  
ACCIDENTAL in the form of Administration it is to insert the Pronouns I and THEE, yet useful, and profitable, to note the different persons, Minister, and Receiver.  
EGO I, noteth the Person baptising, who must be a lawful Minister, such a one who hath received authority to preach, or publish the Gospel. A troublesome question there is among the Schoolmen, and their followers about the Minister of Baptism: whether a Layick, a Woman, yea an Ethnic might not well, and lawfully do it, in case of Necessity. The Anabaptists also dispute this question, against their brethren of the Separation. Something also there hath been to do in our Church about it: see Cartwright denying women, and Layicks any power; Whitgift, and Hooker, pleading for it: at last King james determined the question, in the conference at Hampton Court, and caused the Rubric of private baptism in the Communion book, to appropriate the act of baptising to the lawful Minister; and that justly, it being most properly the office of the Minister, to stand in the place of God, and to seal his children in their foreheads.  
TE, THEE; noteth the party baptised, which is another, not the Minister: so that no man may baptise himself, wherein is detected the folly of Smith the Sebaptist, who having run the wild-goose-chace, separating first from the Church of England, then from the Brownists, came at last to the Anabaptists, yet not as a disciple, but as a Father, and founder of a new Church, and therefore baptised himself, which neither john Baptist, nor any other did before him.  
To end this discourse, we see what is Essential in the form of Administration, what is accidental: we in our Church retain that form of words, which hath been used in the Church of Rome; and justly too; it being confessed and acknowledged to be as well as it could be framed: wherein we may do well to note the providence of God over his Church, who even in the corruptest time, hath preserved entire this form of Administration, together with the proper element of Baptism: by which even the Priests of the worst times baptised Infants into the true faith of Christ: and like a leprous, and infectious mother, is the present Church of Rome; she beareth, and bringeth forth sound children, but presently hazardeth the infection of them with her milk, as it were with deadly poison.  
That this Element together with the Ceremony, and the form of words used in the Administration, were all of them, ordained by Christ, is so plain by that text, Mat. 28. that it cannot be denied: thus have we manifested both the Essence, and Original of Baptism.   

CHAP. III. The manifestation of the Essence, and Original of the Lords Supper.  
TOuching this, our Church saith, that the Element, or outward part in the Lord's Supper, is Bread and Wine, which the Lord hath commanded to be received: thereby teaching us, both the number, and names of the Elements, and also the Original of this sign, or which is all one the ground, of our receiving.  
For the NUMBER of Elements, there are two, yet not two Sacraments: no; both make but one Sacrament, 
Chap. 3.  for which they are joined together in this sacred action, to teach us the full sufficiency of spiritual nourishment, which is in Christ. Corporal nourishment must consist of something moist, and something dry; and he that partaketh not of both, hath not sufficient; so here we have both in Christ, and therefore need not seek elsewhere.  
The NAMES of these two Elements, are Bread, and Wine; not Flesh, and Blood, (which haply would have carried a greater resemblance of that, which is thereby signified) lest it might have been impiously thought to have been prepared for Cannibals, not for Christians: but Bread, and Wine, which have an excellent proportion, and Analogical Representation of what is here remembered, as shall be showed in the seventh Chapter.  
The ORIGINAL of these Elements, and the ground of our receiving is the command of the Lord, expressly mentioned by S. Matthew, 
Mat. 26. ●6  Mark, 
Mark. 14.22  and Luke, 
Luk. 22.19 Cor. 11.23.  and out of S. Luke repeated verbatim by S. Paul. Whence appeareth the abominable impiety, and horrible sacrilege of the present Church of Rome, which hath not only appointed new ends, and uses of the Sacraments, Circumgestation and Adoration, which Christ, and his Church never did once dream of, but also hath deprived the Laity of the Cup altogether. And whereas Christ saith, drink ye all of this; She saith no, 
Articl: 30.  not all of you, but only the Clergy must, the rest must be content with their wafer cake, for more they get not.  
Object. That word Omnes, All of you, is to be restrained to the Apostles, who alone were present.  
Sol: And to whom must the other Omnes, which though not expressed, is yet understood in the precept of eating; to whom I say must that be extended? To whom doth Saint Paul direct that Canon, Cor. 11.28. Let him eat, let him drink. Why do they not also take away the Bread from the Laity, as well as the Cup, since none but the Apostles were present? But to let these bellies pass; all that desire the benefit of the Sacraments, must know it to be their duty, to eat, and drink, the Bread, and Wine, which the Lord hath commanded to be received.  
Ob. But blood was never used for nutrition, nay the eating, or drinking thereof is directly prohibited, Gen. 9.4. and Levit. 7.14. and much more the blood of man: why then are these men blamed, that forbear to drink that in its type, and figure, which manifestly was forbidden to be drunk, in its proper substance.  
Sol: We are not to depart from the letter of Christ's Precept, because we cannot untie the knots of humane Curiosity: Blood indeed was never lawfully drunk, much less the blood of man; but always shed for expiation; and therefore it might (to carnal reason) seem as incongruous to drink it in its type, and figure, as it is congruous to eat flesh, in its figure, which was allowed for the proper food, and nourishment of the body: yet since Christ hath commanded us to drink that Wine, which he himself hath called his blood, we must do what he biddeth, and leave him to stop the mouths of Cavillers: when God calls for obedience by the letter of his word, we must not stand to ask him the ground, and reason of his Commandment: Duties belong to us: Reasons to God.  
Note, that as the Bread accidentally was unlevened, that Bread I mean, which Christ our Saviour used, at the first institution; so also the wine in the Cup, was not intentionally provided for this new Sacrament: our Saviour took such ordinary provision, as the custom of the country used in the Passeover: happily also the wine that he used was mingled with water; it being the custom of the country to dash their wine to prevent Drunkenness: which things are fit to be noted, lest we should place any superstition in the imitation or not imitation of those things whih were but accidental. The Catholic Church hath appointed Wine to be used, yet indulgence was granted to the Norwegians to use other drinks. The reformed Churches some of them put leaven into the bread, & some of them banish water out of the wine. And in these things though the text of Scripture impose no necessity, but leave a liberty; yet is it fitting that men should in conscience use their liberty according to the Canons, 
Chap. 4.  and Constitutions of the Church.   

CHAP. IU. The inward Grace signified by the outward Elements.  
THE Sign in either of these two Sacraments (as we have heard) is external, and visible: now what is signified by these Elements, cometh to be enquired; this is called a Grace, and it is said to be inward, and spiritual: Particularly, the inward part, and thing signified by the Bread and Wine, saith our Church, is the body and blood of Christ: by the bread is signified the Body, and by the wine, the Blood; both which being found in Christ, do set forth the truth of his Humanity: but being considered in their separation, that is, as separated really one from the other, they do set forth the truth of Christ's death. A real separation of the blood from the body is here (in the Sacrament) represented, and set forth in the local distance of the two Elements, the bread in one vessel by itself, the wine in another by itself: for which cause, the Elements ought not to be mingled together. The Elements are bread, and wine: 
See Doctor john burgess in ●is rejoinder, cap. 1. Sect. 15. p. 60.  Not a sopp, because not the blood of Christ, while it was running in the veins, but when it was shed upon the ground is signified in the Sacrament; so much is plain out of the words of our blessed Saviour, touching the Cup; This is my blood of the new Testament which is shed for many: plain also it is out of the special end of the Institution of this Sacrament, which (saith our Church out of Saint Paul) is for a continual remembrance of the death of Christ, etc. But of this hereafter.  
Now for the Sacrament of Baptism, that which is signified by the water (to speak exactly) is the blood of Christ, not the blood in the living body, but the blood that was spilt, and shed upon the ground: prefigured in the Law by the blood of the sacrifices, which was sprinkled upon the unclean, for the purifying of the flesh. The blood of Bulls, and Goats were shadows of prefiguration, but the body is Christ; whose blood doth wash, and cleans the soul from sin, and is signified by the water in Baptism.  
Q. How can this be (may some say) when as the blood of Christ is signified by the Wine in the Lord's Supper?  
For answer hereunto, we shall do well to remember, what Saint john hath related in his Gospel, viz. That upon the piercing, and goring of Christ's side, 
See this noted by Calvin, Beza, and ●sttus, on the text of St. john. ●o also by Bishop Andrews in his 13. Sermon on Whit-sunday.  there came forth blood, and water: what water was this? not any miraculous humour, much less the corruption of blood in Pleuritic bodies; but that watery substance, which Anatomists do find in the Pericardium, placed there by nature, as it may seem for the refrigeration of the heart. Now for the full manifestation of the death of Christ, it pleased the providence of God, to make use of the malice of the Soldier, to pierce the Pericardium, and gore the heart, which being done, it is impossible for any one to live. And this watery substance is that, which the water of Purification, and the water of Baptism doth properly signify, the which, t●o in propriety of nature, it differ from the blood of the vital vessels, viz. the heart, and the liver, running in the veins, and arteries, yet in common phrase it is called the blood of Christ; which blood of Christ is represented in both the Sacraments. Hence there is a different respect of the blood of Christ, shed for expiation, and a twofold use of it after the effusion, viz. partly for Nutrition in the Supper: partly for ablution and purgation, as in the Sacrament of Baptism: hence are those phrases of washing, and cleansing so 
Act. 22.16.  frequent in the new Testament; this is that fountain, which is set open for sin, 
Eph. 5.26  and for uncleanness: 
Tit. 3.5  thus in the new Testament, as well as in the old, all things are purged by blood, Hebrews 9.22. 
Heb. 1●. 22   
Thus both Sacraments have special Relation to the death of Christ, which the phrase of Scripture doth manifest: for of Baptism it is said, that by it we are baptised into his death, and buried with Christ, Rom. 6.4. Col. 2.12. and the Supper is the remembrance, and commemoration of the death of Christ: 1 Cor. 11 26. and this doth fully manifest unto us, what that grace is, which is signified in the Sacrament, and how the word Grace used in the definition of a Sacrament is to be understood. Doubtless hereby is meant not a quality infused, but a gracious gift bestowed upon us: Now of God's gracious gifts, some are corporal, and reach no further, than the body; Others are spiritual touching the state, and welfare of the soul, and such is that Grace, or gracious gift presented in the Sacraments. Again, whereas there be diverse sorts of these spiritual graces, that Grace which is the groundwork of the Sacraments, is not any among the Gifts, and Graces of the Spirit, but the gracious Gift of the Father, who gave his own Son for us; indeed Christ himself is that gracious gift of God, which is presented to us in the Sacrament. Christus quâ passus, the body and blood of Christ given for mankind in the work of redemption, 
Christ the grace signified in the Sacraments.  are by the Sacrament given to mankind, for the application of that redemption. Bellarmin is deceived, while in the heat of his scholastical discourse, he will needs have the Grace of Justification (or as we do better style it, sanctification) to be the thing which is principally signified in the Sacrament. That is an effect, and consequent, but Christ crucified is the special signification of the Sacrament: Reason giveth it, for it is against the nature of the cause, especially of the instrumental cause, to represent the effect which itself produceth: Add this; the nature of a sacramental sign consisteth in analogical proportion: now this is most apt betwixt these Elements and the body and blood of Christ: so also of the operation of the one upon the body, and of the other upon the soul: but no similitude at all betwixt these Elements, and the grace of Justification. To conclude this: both the doctrine of the Schoolmen, and that common saying of the ancients, received from Saint Augustine, 
Ex Christi latere fluxisse nostra Sacramenta: vide Calvinum & Estium, ut supra.  doth show that Christus passus, Christ on the Cross, is that grace, which is primarily and principally signified in either Sacrament.   

CHAP. V. A Corollary drawn from this part of the Definition.  
Now from this first part of the Definition wherein we have heard the Essence, and Original of the Sacrament, we may justly collect this Corollary, viz. That if either part be wanting (that is, if either there want a visible sign, or an invisible grace,) there can be no Sacrament: And thus doth the Church teach her children, that the parts of every Sacrament are, and must be two, the outward visible sign, and the inward spiritual grace. 
Chap. 5.  How can this be (might some curious Critic say,) is the Genus, and and common nature of a Sacrament, the sign of grace, and is grace now become part of the Sacrament? Is not this all one, as if the man should be called a part of the picture which is the representation of the man? in very deed to speak properly, grace is no part of the sign, but Subjectum, or Substratum praesuppositum, the groundwork thereof: but when we speak in the vulgar phrase, we call those things parts, which are any way Essential, and so grace is a part of the sign, that is, essential to it, for except it be a sign of grace, it is not a Sacrament; add this also, that howsover the School saith, that the sign is properly (as indeed properly it is) the Sacrament, and doth relatively oppose it to the grace signified: yet the Church speaking to the capacity of the simple, calleth the whole sacred action of Baptism, and of the Supper, by the name of the Sacrament: which taken in this larger signification, is (as it were) compounded of two things, one earthly, the other heavenly: and these vulgarly are called the parts of the Sacrament, as being both of them essential, to the constitution of a Sacrament.  
Hence is an argument fetched to overthrow Transubstantiation, which by changing the bread into the very body of Christ, hath taken away the sign, and so spoiled the Sacrament; for as the soul departed, and the body separated is not the man; so neither the sign without the grace, nor the grace without the sign, but being both together considered relatively, do make a Sacrament: there may be therefore no change of the one into the other.  
Hence also fetch arguments to convince those five obtruded by the Roman Church, to be no true born Sacraments, properly so called; which is thus proved by induction.  
MATRIMONY doth confer no grace, nor make the married ever a whit the more acceptable in the sight of God; consequently is no Sacrament: nay more, it doth not signify that grace, which we find to be specially signified in the Sacrament, viz. the Passion of Christ. Saint Paul indeed doth show, that it signifieth the mystical union betwixt Christ and his Spouse, the Church; and our Church doth grant further, that God hath consecrated the state of Matrimony, to such an excellent mystery that in it is signified, and represented the spiritual marriage, and unity betwixt Christ and his Church: And indeed, it hath a fair analogy in respect of this particular: But the mystical union is not that, which Sacraments are born to signify. So then since Matrimony doth neither signify the Passion of Christ, nor confer any grace, or if any, not the grace of justification nor forgiveness of sins, we conclude it to be no proper Sacrament. To this might be added, that Matrimony hath no sign, and therefore how should it signify? for what should be the sign? not the parties contracting, for then where be the Receivers? nor the consent that passeth between the parties by words, and signs: for what Analogical Representation have these with the Grace of justification? allow it therefore (as doth our Church) for an honourable estate, which God hath ordained for the benefit of this life, for the mutual comfort and assistance of the man and woman; but not any Sacrament properly so called.  
ORDINATION doth indeed confer a certain grace, so may that spiritual and ghostly power be not unfitly called, wherein consisteth the dignity of the Ministry (thus understand those words of our Saviour, breathing on his Disciples, and saying, receiv ye the holy Ghost, john 20.) but this is not the grace of Justification, and Remission: consequently it is no Sacrament properly so called.  
ABSOLUTION seemeth to come something nearer to the nature of the Sacrament, in respect of the effect thereof, which (say they) is Remission of sins: and indeed so much the words used by the Confessor saying, I do absolve thee, do seem to import: neither may it be denied, but that this Authority of the Ministry, which Saint Paul calleth the Ministry of reconciliation, 
2 Cor. 5.18  is grounded upon those texts so often alleged, viz. Matt. 16.19. and 18.18. and john 20.23. which do plainly speak of a certain power, and authority in remitting, or retaining sins, which the Minister hath received: neither is this peculiar to the Episcopal jurisdiction, but common to the Presbyterial function: Bishops indeed are said to have the keys in special manner, and consequently a peculiar kind of absolution, which consisteth in removing, and taking away the censures inflicted: but beside this, there is a power of Absolution delegated to the Ministry in their Ordination; not imperial, or Princelike, for so that of the pharisees is true, none can forgive sins, 
See his Sermon entitled, of the power of Absolution pag. 58.  but God alone: but ministerial, and Judge-like: This power being primarily in Christ as Mediator, it hath (to use the words of the Reverend Bishop Andrews) it hath pleased him out of his Commission to grant a warrant and Commission to the Ministry, and thereby to associate them to himself, and to make them Cooperatores workers together with him. So that now by virtue of this their Commission, they have power not only to publish the conditions of Peace, and Reconciliation to the sons of men, viz. credenti remittentur peccata, if they believe, they shall receiv remission; but also to apply the comfortable assurance of remission to this and that man in particular, and upon the sight, and approbation of Penitency, and unfeigned sorrow, to say to him, as did our Saviour to the Palsiesick-man, tibi remittuntur peccata: Be of good cheer, thy sins are forgiven thee. Thus as the Schools do speak; clavae non errante, as sometime it doth or may do through the hypocrisy of the Poenitentiary, if the Minister fail not in the key of knowledge, that is, in discerning, and rightly judging of the penitential sorrow, and contrition of the peccant, (contrition I say, for Absolution belongeth not to them, who feel not the burden of their sins) if he fail not in that, his key of power, and Authority delegate is found effectually operative, and hath in it the stamp of God, for the quiet and content of the troubled conscience.  
A great power doubtless; and for which the people may very well (as we find in Mat. 9.8. they did) glorify God, which had given such power unto men, yet is not this enough to make Absolution a legitimat and proper Sacrament, because we know it to be essential to a Sacrament, not only to confer grace, but to do it by a sign, a visible sign, a material Element, which naturally having an aptitude to resemble, by Institution is apppointed to represent, and convey Christ to the worthy receiver, this sign is wanting in Absolution; as before in Ordination: words we hear, and gesticulations we see, as namely the Imposition of hands: but we have been taught by the Schoolmen, and do believe it for a truth, that Sacraments do consist of things and words, 
Sacramenta constant rebus ut ex materiâ & verbis ut ex formâ.  as it were of matter and form: of things (I say) not of words, nor gestures, which have no analogical representation of the grace of justification, much less of the Passion of Christ. Consequently they can make no Sacramental sign, and without a sign there can be no proper, and legitimate Sacrament.  
CONFIRMATION hath a material and visible Element indeed, viz. Chrism: which in the former hath been wanting, but not of divine Institution: we may not deny, but the use of their Chrism is ancient, as appeareth by the records of the Church: 
See Fathers, and Counsels alleged by Bellarmin, examined by Chamier.  very early did it creep into the Church, but wanting divine Institution, it is no sacramental sign, and therefore Confirmation is no Sacrament properly so called. As for those texts of Scripture, sc. 2. Cor. 1.21. and 1 john 2.20. which they contend to be allusions to the Sacrament of Confirmation, they must know that allusions are too light to be the foundation of Sacraments: how much more when the allusion differeth from the main scope of the Sacrament, and so from the use of the sacramental sign? as in both these places it is manifest: who knoweth not, that this unction now used by the Pontificians, is made to resemble that old custom of Wrestlers, or Race-runners, who used this uncting of their limbs, to fit them for their intended exercise? to which custom and use, neither of the text 〈◊〉 make any allusion 〈…〉 these reasons. 〈…〉 Element doth 〈…〉 represent 〈…〉. 2. 〈…〉 they 〈…〉 is not immediate Communion, or partaking of the death of Christ, and of justification, but the subsequent gifts, and graces of the Spirit. 3. That the ceremony used in it, is not peculiar to it: Imposition of hands is, we grant, a Ceremony used in the application of an intended benediction, but not peculiar to any one form and special manner of blessing; take it as a separate Ceremony (though in this, use Chamier showeth that it is not appointed at all, but only taken up lately by some private spirits, but admit it as a separate Ceremony; It is used also in Absolution and Ordination; take it, as a relative Ceremony, i. e. as it is: used to apply the Element to the party: so it is used in Baptism, at least when in case of necessity the water is poured upon the child's forehead. Lastly add this, that every Sacrament of Christ's Institution, is common to every Minister of the Gospel; this therefore, (say the same of Ordination) being reserved to the Bishop of the Diocese, can be no Sacrament properly so called.  
UNCTION hath a material Element: grant it also to have been of divine Institution; for the text of Saint james (as Interpreters do agree) is a repetition of what was done, 
See this in Chamier.  by the command of Christ himself, Mark. 6.13. yet can it be no Sacrament, because it was temporary, not perpetual. And whilst it lasted, it was apppointed for the cure of the body, not of the Soul: It signified not the Passion of Christ, nor doth it confer the grace of Justification; consequently is no Sacrament.  
Ob. Yes, Saint James saith, if he have committed sins, they shall be forgiven him.  
Sol. True, but he saith before, the prayer of Faith shall save the sick, and the Lord shall raise him up: this pertaineth to the body, which was the principal end of appointing that Ceremony; the benefit of the Soul was adventitiall: and consequently, though for the time. i.e. so long as the power of miracles lasted in the Church, there might be something extraordinary in this Ceremony, yet no proper Sacrament: not then, much less now, since miracles have ceased: To conclude, these five Sacraments, (as the Papish call them;) were they purged from superstition and abuse, might happily (at least some of them) be tolerated for ecclesiastical rites, and are excellent and profitable customs. Thus the Church of England retaineth them all, having cast away those adulterate Elements of Chrism, and Oil, and findeth the use of them profitable for the furtherance of that religious care that ought to be found in all that profess themselves Children of the Church, and members of Christ. But never may these hope to be acknowledged for the great Sacraments of the Gospel: no more Sacraments but two generally necessary to Salvation, one for Admission, another for Preservation; sc. Baptism, and the Lords Supper, which is further manifested by the end why Sacraments were ordained.    

THE SECOND GENERAL PART. 
Part. 2.   

CHAP. VI The end why Sacraments were instituted.  
THis doth our Church express in those words of the Definition: to be as a means by which we receiv the same; that is, the Grace signified: and as a pledge to assure us thereof. Note here two Branches of this end, 
Chap. 6.  why they were ordained.  
1. A MEAN OF CONVEYANCE; and so of receiving the Grace signified. Herein differ Sacraments from other signs, in that they do not only signify and represent to the understanding, and memory, that gracious gift of God, but also as Instruments do convey the same: Like the Turf, and the Twig, in Livery and Seize in; like the Sergeant's Mace in receiving his office: Such are the Sacraments; not unfitly compared to Channels, and Conduit pipes, which derive the water from the Spring to the Cistern, for even so do the Sacraments convey Christ with all his benefits to the worthy receiver.  
2. A PLEDGE OF ASSURANCE; to assure us thereof: note that word [thereof] must be referred to the verb Receiv, not to the noun Grace. Sacraments do not only assure us that such a benefit there is, but that it is received by receiving the sign; and indeed this doth depend upon the former: for as by that legal instrument of Livery, and Seizing, the full possession of the purchase is known to be taken, in taking and receiving that Instrument; so here, whosoever doth, (as all must, and aught) acknowledge the Sacrament to be an Instrument of conveying, a mean of receiving, cannot choos but acknowledge the same Sacrament, to be a pledge of assurance: Briefly they are first Instruments of conveyance, and means of receiving; consequently seals, and pledges of assurance: Prove the first, and the later doth follow without constraint. Excellently therefore hath reverend Master Perkins, in three words, set forth the nature of a Sacrament, only I would a little invert the order of his words, and fit them to the true meaning of our Church thus; that Sacraments are signs to represent, Instruments to convey, and seals to confirm the conveyance of Christ with all his benefits. Come we to particulars: Baptism doth convey the blood of Christ, and the other Sacrament both body and blood.  
Hence, and hereupon is the Necessity of receiving the Sacrament, even because the Elements do not transferr the grace as they are consecrated, but as received. The Turf, and Twig: the Mace must be received, else nothing is done. Nor to the Spectator, but to the Receiver doth water in Baptism, the Bread in the Lord's Supper instrumentally convey the body, and blood of the Lord Jesus.  
Use. They therefore are deceived who make no more account, 
Sacramentarian●.  nor acknowledge any further end of the Sacraments, than to be naked signs of representation, and Commemoration; Or to be badges of our Profession to distinguish the Assemblies of Christians from the Synagogs' of jews, Turks, and Pagans, to unite the members of the Christian Church into an holy society. Truth it is, that all these are considerable in the Sacraments; they are Signs, Badges, Cognisances, Ligaments, external Ceremonies of Religion, and testifications of our piety towards God: But all these come short of that special and prime end, for which they were ordained: Distinctive badges they are in respect of the public Administration, which is the act of the Church: Uniting badges they cannot be, except first they be instruments: for we are not united to Christ mediante Ecclesia, that is, in being first united to the Church, but rather we are united to the Church, the body of Christ, mediante Capite, in being first united to Christ the head, and by him one to another: So then consider the Sacraments in their Administration, and so they be Badges, and Cognisances: but in respect of their ordination and institution, and so they are Means and Instruments.  
Q. Whence is it, that Sacraments are means of receiving.  
Resp. Even from that Sacramental union of the sign, 
Sacramental union.  and the thing signified; which being inseparable, hence it is that in receiving the sign, we receiv the grace also: As by virtue of that personal Union of the two natures, he that entertained, and worshipped the son of man, did also entertain and worship the son of God: he that blasphemed and persecuted the son of man, did the same to the son of God: So here, by reason of this Sacramental union, who so worthily receiveth the sign, receiveth the grace; who so unworthily handleth the sign, doth also dishonour, and dedignify the grace itself.  
Hence also is the translation of phrases, that what is peculiar to the sign, is translated to the signified, and what is proper to the signified grace, is applied also to the external sign. Thus Baptism is said to wash the soul from sin, and the Lords Supper to feed the soul with grace: because it is united, and conveigheth that grace to the soul, which indeed can work upon the soul; and the blood of Christ, is said to wash; the body, and blood are said to feed: because they are united to, and conveyed by these Elemental signs, whose proper operation is to wash, and feed.  
Qu. Doth not this then prov the Real Presence of the body, and blood of Christ in the Sacrament.  
Ans. A Real presence the Church of England holdeth, 
Real presence.  if we rightly understand the phrase, and against the Sacramentarians, we maintain that the body and blood of Christ are verily, and indeed taken, and received of the faithful in the Lord's Supper. Nor do we fear to say, that as in Baptism water washeth the body, and as in the Lord's Supper the bread feedeth the body, so also doth the blood of Christ wash the soul, and the body of Christ feed it to eternal life: Nor do we understand this to be a truth only thus, that as the one washeth and feedeth the body, so certainly doth the other wash and feed the soul; nor thus only, that at the same time, when the one doth wash, and feed the body, the other doth wash and feed the soul: both these are truths, but neither of them enough to express the whole truth; The first noteth no relation at all betwixt the sign, and the grace; the other only a relation of time, not of causality more, or less: But thus we understand it: That, in that the body is washed with this water, and nourished with this bread, the soul is also cleansed by the blood of Christ, and nourished with his body. Thus I say: and in this sense we grant a real presence according to the Scriptures: our Saviour saith of the bread this is my body, and Saint Paul doth well explain the meaning of it, in that Quaere of his: The bread which we break is it not the Communion of the body of Christ? as who should say, it is so indeed: the same may be said of the water in Baptism, that it is the Communion of the blood of Christ, that is, more than a bare sign of representation, even a mean of receiving that grace, which to the faithful is really present, and of them verily received in the Sacrament.  
This is confessed of all both Romish and Reform, and had not the Curiosity of men's brains proceeded further, to determine preremptorily of the special manner of this Real Presence, we might in this have held Communion: But as in other matters of Religion, and mysteries of Godliness; so also in this, man's restless head and curious brain, ready enough to pry into things reserved, and rash too much to determine of them, and to defend his determinations, hath put the Church to much toil, and labour, and to continual vexation.  

The nurse and spring of Heresies.  And here by the way, it may be worth the noting, that the most of those heretical pravities, which have always vexed the Church, have been not of the truth of the thing, but of the manner of explication. The Articles, 
Non de re i●sâ, s●d de mod● e●pl●candi.  of the Trinity, of Christ's Incarnation, Descension, Ascension, personal Union, Sacramental presence; The article of the Procession of the holy Ghost, of Justification by faith, of the concord and co-operation of God's grace, and man's will: these and others of the same nature, have not been so much denied or questioned of their truth, as of the manner of truth. And had not Curiosity been seconded by pertinacy, we might happily have filled the Schools with questions, not the Church with Heresies. How much better had it been to have followed the modesty of our Church, in this question, which setteth down, what is received from Scripture, but wadeth no further? Certainly as touching these modalities, better it is Christianly to believe, than curiously to inquire. 
Prestat d●bitare de occ●ltis quam litigare de incertis: August. dè Genesi ad literam l●b. 8. cap. 6.  And the use which we ought to make of all mysteries of Godliness, when we meet with them, and their inexplicable difficulties is, 1. To admire the infinite and incomprehensible wisdom of God, 
The right use to be made of inexplicable mysteries.  whose ways are past finding out: so Saint Paul Rom. 11.33.2. To be humbled in the sight, and sense of our own Ignorance: thus Agur, Prov. 30.2.3. To sigh, and long for the time of Revelation, saying, Oh when shall I come thither, where I shall see, and know, as I am known. 4. To cleav fast to the truth that is revealed, blessing God for it, and striving to gain the benefit thereof. Would men take this course, when they meet with intricate positions, they should provide much better for the practice of Piety.  
Quest. What then must we sit down, and rest with a general, and implicit faith? 
Implicit Faith.   
Resp. Certainly an implicit Faith were it joined with an explicit Obedience, would be more beneficial to many; to whom it would be much more profitable, if less time were spent in seeking knowledge, and more in practising what they know. But further I add, that the Church and Ministry may, yea ought to examine the curiosities of them that will determine, and to censure them accordingly. Thus because the Papist will peremptorily determine his Real presence, to be by the way of Transubstantiation; The Lutheran his, by the way of Consubstantiation, we stand bound to examine what truth or falsehood is in either of them: This the Reformed Churches have done; particularly the Church of England hath done, and findeth; 
Articles of religion. cap. 28.  that Transubstantiation (or the change of the substance of the bread and wine) in the Supper of the Lord: that this I say, cannot be proved by holy writ, but it is repugnant to the plain words of the Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions. The same may be said of Consubstantiation, yea the Church findeth, that this kind of real presence doth overthrow the grounds of Reason, and Religion.  

See the Latin copy of Synodus Londinensis. Anno 1552.  1. Of Reason, and Philosophy. Quoniam naturae humanae veritas, etc. Seeing that the verity of humane nature requireth, that the body of one, and the same man cannot be present in many places altogether, but must needs remain in some definite and certain place: therefore the body of Christ cannot be present in many and diverse places at one, and the same time.  
2. Of Religion, and Divinity. Quoniam ut tradunt, etc. Because according to the Doctrine of the sacred Scriptures, Christ was taken up into heaven, there to abide till the end of the world, therefore no faithful Christian, ought either to believe, or profess any (as they call it) corporal presence of Christ's flesh and blood in either Sacrament: upon these grounds the corporal presence of Christ, in the Sacrament is refused: yet is not therefore the Sacramentarians naked signification admitted, because it cometh far short of the full nature of a Sacrament, which serveth not only to represent, but instrumentally to convey Christ, and all his benefits. So that well may the Church determine, that verily and indeed Christ is present, and consequently verily, and indeed taken (yet after an heavenly manner) and received of the faithful in the Sacrament: Verily, though not carnally; Really, though not corporally, but spiritually in in the Sacrament, that is, in the exercise of that sacred action, not otherwise; Provided also that we understand this efficacy of the Sacraments, to have place in them only, qui sibi non ponunt obicem, as the School speaketh, which do not bar themselves; or to speak more plainly in the phrase of the Church, only in the faithful. But of this hereafter. viz. cap. 11.   

CHAP. VII. The special End of either Sacrament.  
THE special end of Baptism, is to communicate unto us the blood of Christ, for washing the soul from the guilt of sin; and consequently our Admission into the Covenant of Grace. The special end of the Lords Supper, to communicate the body, and blood of Christ for feeding, and nourishing the soul unto eternal life; and consequently our Confirmation in grace, and holiness. Hence we have the ground of that choice of Elements, which our blessed Saviour made, viz. not merely the analogy, 
Chap. 7.  which is betwixt the sign, and the signified; but also the excellency, and exquisitness of that analogy, and proportion. 
The excellency of the analogy betwixt the sign, and the signification in either Sacrament.   
In Baptism water is used, and none other liquor, because none other so proper for washing: none other doth wash so clean, as doth water, and therefore none other so fit to signify the blood of Christ, which cleanseth the soul from all sin. In the Lord's Supper, bread, and wine is used to represent the body, and blood of Christ; and see I pray you the excellent proportion that is betwixt them, specially in the effects: bread, and wine nourish the body, nothing better; the body and blood of Christ nourish the soul, nothing better, yea nothing else: So also in the manner of their preparation; The bread is made a food for the body, of many grains of corn bruised, and baked; the wine of Grapes trodden, and pressed: So the Body, and blood of Christ became our spiritual food by being bruised, and broken upon the Cross: Add this: bread, and wine do no good, nay much harm, except the stomach be prepared to digest them, nor doth this spiritual food profit the soul, nay it doth much hurt to the soul, except the soul be worthily prepared.  
BAPTISM is the Sacrament of our Admission, nor is there any other ceremony or rite of admitting any into the Covenant of grace, but only by Baptism: The Church of Israel was admitted by Circumcision. But since the time of Christ, which we call the time of the new Testament, all that will be admitted, must be baptised: hence that of our Saviour to Nicodemus: 
john 3.5.  Except a man be born of water, and the spirit etc. that is, except by submitting himself to Baptism he do receiv the Spirit, he cannot enter into the Kingdom of heaven: for which cause, when he sent forth his Apostles, he gave them charge to join Baptism with their teaching: Go teach and baptise, Matt. 28.  
The Persons that have right of admission, 
Persons having right to Baptism.  are (as of old) Believers and their children: The Ceremony of Admission is altered: but still as the Covenant is the same; so the parties are the same believers, and their children: this is plain Act. 2.39. You, and your children  
By believers we understand such as are converted to the faith; 
1. Believers.  Converts, and Proselytes: these have right of Admission, because faith is the condition of the new Covenant, Mar. 16.16. and john 3.16. You will happily say to me▪ that if they believe, they are already in the Covenant partakers of it by faith, and therefore need no further admission: yes; they are not completely within the Covenant, till baptised: Faith giveth them title, 
Faith may give jus ad rem, but we cannot ordinarily have jus in re without Baptism.  and interest, but the Sacrament admission. Add this, that it is one part of their faith to believe the necessity of the Sacrament, as a means to give them full possession of Christ: And this doth cause them to seek for it in the Sacrament.  
Children of Believers also have a right of Admission, 
2. Children of believers.  because they are part of their Parents, and heirs of the promise due to their Fathers: The faith of the parent intitleth the child unto the Covenant; so much the more unjustly do the Anabaptists deal with believers, and their children in shutting Infants out from Baptism; thus questioning that 
a See in Pamelius notes upon Cyprian Ep 59 the names of the Ancients sc. Origen. Tertullian Ireneus, justin, Clemens, Dionysius, and others who refer it to on Apostolical tradition.  ancient, and long approved custom of the Church in all ages ever since Christ, and his Apostles: Traditions Apostolical are authentical, and not to be refused (because not written) if found to be Apostolical 
b See Doctor Feild of the Church lib. 4. cap. 20. It is not the writing that giveth things their Authority: but the worth and credit of him that delivereth them, though but by word and live-ly voice only. . Apostolical customs mentioned in the Scripture have a more unquestioned certainty, than traditions but not greater authority: Neither is this to set up Tradition, as do the Papists to the prejudice of the Scripture: because we admit none as Apostolical, which either are contrary to the customs mentioned in the Scripture, or which may not be confirmed, as reasonable from the Scripture.  
And such is the custom of baptising Infants, which thus we confirm against the forementioned Sectaries.  
The infants of Christians are as capable of present Incorporation into Christ, 
An argument proving the lawfulness of Baptising Infants.  and Admission into the Covenant of grace, as were the Infants of the Jews: and if so (which we prov out of Cor. 7.14.) who shall bar them, whom God hath not barred? If not; then hath not grace abounded in the new Testament, but is rather shortened in comparison of the old, as being restrained only to the Parent, whereas before, Infants also were comprehended and admitted: The strength of this argument will appear more fully, by taking away the cavils, which they make against it.  
Object. 1. That text of Cor. 7.14. showeth indeed, that children are holy: but how? As the wife, not otherwise, viz. as she is sanctified to the use of her husband; so the children to the use of their Parents: Thus they; but they falsify the text: for the text saith not of the children, as it doth of the wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is sanctified, but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy, which is more emphatical: neither doth the text, speaking of the wife, say, she is sanctified to the husband, but in, or by the husband: Nor is the text to be understood of the legitimation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but of the sanctification of the bed, namely of federal sanctification, or the holiness of the Covenant; for it appeareth that the pretence of them, that repudiated their wives, was a fear lest the infidelity of the wife should deprive the husband of the covenant of grace, which he had embraced: Saint Paul denyeth this, and showeth that rather the faith of the Believers should so far prevail, as to draw the other (after a sort) within the Covenant: his reason is, because the children of such are holy, that is, heirs of the Covenant: Now I pray you mark well; suppose that one of the Corinthians should have been so wilful, 
Chap. 6.  as to deny this medium, this argument of Saint Paul: what is there to confirm the argument, and to convince the gainsayer, but only the practice of Infants-baptism; this must of necessity be here presupposed, else doth the Argument fall to the ground, and overthrow itself.  
2. Object. Circumcision was but a seal of the old Covenant, even the law which was made to Abraham, and to his children after the flesh: this fleshy covenant had a seal in the flesh, viz. Circumsion▪ but what is this to the covenant of Grace touching life, and salvation, which is made only with believers? thus the Anabaptist, to the end he may elude the argument drawn from the Circumcision of Infants; and whereas the text of Saint Paul doth directly cross this his base esteem of circumcision, honouring it with that worthy title, A seal of the righteousness of faith; 
Rom. 4.11.  The Anabaptist expoundeth it thus, A seal of his faith, not in the Messiah, but in that promise, That he should be the father of the faithful. Wherein he bewrayeth a twofold ignorance: 
Ignorance in the Anabaptist.  First, in disjoining these two, viz. his faith in the Messiah, and his faith in the promise, which are subordinate; For in Gen. 12.1.4. diverse promises are made to Abraham, to wit, of the land of Canaan, of a numerous offspring, of the Messiah, in whom all nations should be blessed: these doth Saint Paul in Rom. 4.13. join in one, and calleth it the promise, that he should be the heir of the world; Of these three the first and second only are mentioned Gen. 15. but questionless the third, included, and ratified by a formal Covenant to Abraham, who believed, and was thereupon justified: Afterward in Gen. 17. the second alone mentioned, but questionless the other included, and all ratified by the Sacrament of Circumcision, which was to him, the seal of the righteousness of faith, which Abraham had before he was circumcised. That all are included in both places, though not all mentioned, may yet further appear by this, that in Gen. 22. when God would lastly manifest, how his covenants, and seals had built up Abraham in faith by that sore trial, they are again all three repeated, his faith accepted, and commended. This did not, or would not the Anabaptist receiv, but disjoineth those which should be conjoined, as being all apprehended by the same faith.  
Another part of his ignorance, is the misinterpretation of that phrase, The righteousness of faith. A phrase twice used in that fourth chapter, equivalent to (and therefore to be expounded by) that phrase, The righteousness which is by faith; and that also, 
Rom. 9.30. & 10.6.  the righteousness of God, Rom. 10.3. Both which are joined in one Rom. 3.22. The righteousness of God, which is by faith, which betokeneth not the Essential righteousness of God, but the benefit of justification, or imputed righteousness, which he bestoweth on believers for their justification. This benefit God having bestowed upon Abraham, did seal it up to him afterward by circumcision; which is therefore called, not the seal of his faith, as the Anabaptist speaketh full ignorantly, but the seal of the righteousness, that is, of justification, which cometh by faith, and not by works.  
We conclude therefore, that infants of believers may be lawfully baptised; that by Baptism they may be admitted into the covenant of grace. Nay, inasmuch as Baptism is the Sacrament of admission, and no time fitter to incorporate the buds of Christians into Christ, than while they are buds, (that so betimes grace may prevent the growth of natural corruption.) Infancy is the fittest time for Baptism, nay, the only time in the successive ages of the Church. So far is God from barring infants from Baptism, that he may rather seem to have allotted them to it, and it to them.  
We conclude also touching Baptism, that it doth not only admit the baptised into the roll of Christians; this indeed is done in Baptism, whereupon there is a necessity of witnesses, and a conveniency of public administration: but this is not all, it is also an admission into the Covenant of grace: here is the ground of Assurance, that they are indeed within the Covenant, and to be dealt withal by the ministry, as men in covenant with God.  
The LORDS SUPPER is the Sacrament of our preservation, and confirmation in the covenant of grace. Not enough that men be born living, and lively, except a care be had of their preservation: so in the case of spiritual life, not enough that we be admitted into the covenant of grace: except we be confirmed in grace, we may lose our former hopes of future glory; to begin in the spirit doth not profit them who end in the flesh. For which cause as the Scripture is full of exhortations to constancy and perseverance, to make our calling and election sure: So hath God ordained also a Sacrament for our preservation, and certain confirmation in grace, and holiness: This is to us the tree of life, and immortality: here is provided for us that bread of life, 
john 6.  of which who so eateth shall live for ever: here is that true Nectar and Ambrosia, which doth continually renew the youth, and the strength of the spirit of grace within us.  
But of this more when we come to the benefits. Now let this only be added; That this Sacrament being ordained for this end, it will hence follow, that all those are to be barred from this Sacrament, which without breach of charity may be thought as yet not admitted into the covenant of grace. Such I count all persons unbaptised: these must be sent first to the Laver of Regeneration, before they be admitted to this Sacrament of confirmation. In vain is food sought where there is no life. This also must be thought upon by them that address themselves to this Sacrament: This Sacrament was ordained to this end; 
Api●us meditation of one preparing to go to the Lords Supper.  Do I propound the same end to myself in my partaking? if not, what good can I expect thence? Should I propound to myself another end, than that which God hath propounded? Is then mine end to gain my confirmation in the state of Grace? Doth not preservation presuppose admission and initiation? How doth it appear to me (further than by Register) that I have been incorporated into Christ? What fruits of my Baptism do I find and feel in myself? Were I unbaptised in the flesh, the Church would bar me, shall I not bar myself till I find and feel my soul baptised with the blood of Christ? Such meditations as these, would help to dispose the soul, and fit it for the Sacrament, and for the benefits; This is the next thing that we are to speak of.   

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

Psal. 51.6. Eph. 2.3. Rom. 3 5. & 11.32.  1. By nature we are born in sin, and the Children of wrath. We, that is, all of ●s, not a man, but only Christ, excepted. By nature, that is, in the state of the first birth. Born in sin, that is, polluted, and defiled, even from the birth. Children of wrath, that is, liable to destruction, yea, worthy to die for that native, 
See Articles of Religion, cap. & 10.  and natural corruption: this corruption of nature is in every one that naturally is engendered, and propagated from Adam: Hence it is, that by nature man is inclined to evil; yea, such is the condition of man since the fall of Adam, that by his own natural strength he cannot turn, and prepare himself to faith, and calling upon God much less is he able to walk in the commandments of God, and to serve him, that is, to do good works, pleasant, and acceptable to God. Of himself, that is, without the grace of God, by Christ, preventing us, that we may have a good will, and working with us when we have that good will.  
2. By grace we are made the children of God, and consequently inheritors of the Ki●gdome of Heaven; if sons, than heirs, is Saint Paul's own argument, Rom. 8.16.17. But how come we to receiv the adoption of sons? Is it not by virtue of our incorporation into Christ? Eph. 1.5.6. In him we are accepted, and adopted. Thus is our state, and condition altered; we were aliens, and enemies, but now made nigh by the blood of Christ, and reconciled to God the father, yea received into covenant again. This is the privilege of our incorporation into Christ, and this incorporation is the primary grace and effect of the Sacraments, and particularly of Baptism: hence that phrase of Saint Paul, baptised into Christ; 
Rom. 6.3. Gal. 3.27.  the meaning whereof, what is it but this? That by Baptism we are incorporated into Christ, and made one with him; as also that phrase, baptised into one body, betokeneth our incorporation into the mystical body of Christ, 
Cor. 12 13.  which is the Church, which is done in Baptism; for being by it united to Christ, we are also incorporated into his holy congregation.  
From this our incorporation into Christ, floweth a twofold benefit, which for distinction sake, we may call the secondary grace of the Sacrament, and the more peculiar grace of Baptism, namely, Remission, and Regeneration.  
REMISSION is intimated, or indeed rather presupposed in these words of the Catechism, A death unto sin. 
Rom. 6.2. & 11.  The phrase is borrowed from Saint Paul, and Saint Peter, 
Pet. 2.24.  not a death in sin, but a death to sin: properly signifying the mortification of the old man, the crucifying of the flesh, and the lusts thereof: but withal importing the act of Remission, which in order of nature goeth before, as Divines do teach. The act of Remission respecteth the guilt of sin, which bindeth over to punishment; Mortification respecteth the power, and pollution of sin: both are the benefits of Baptism; sin is remitted, the guilt removed, the power subdued: hence we are said to be baptised into the death of Christ, 
Rom. 6.3, 4 Col. 2.12.  and buried with him in Baptism, and purged from sin, Eph. 5.26. 1 joh. 1.7. yet some difference there is in the efficacy of Baptism in respect of the one, and of the other: Remission of the guilt is done at once; hence there is no condemnation to them that are in Christ Jesus; no, 
Rom. 8.1.  not any, though still the power, and pollution may remain in them, and sometimes lead them captive to sin: But now mortification of the power and sway of sin is not finished but by degrees, as the Canaanites; so neither the lusts of the flesh are not subdued but by long and many conflicts: pollution doth still remain, concupiscence still hath place, not only as the fuel, and occasion, but even as the mother, and seed of sin; and consequently hath in it the proper nature of fin. This is the doctrine of our Church: whence it may appear, that Bellarmin doth fight with a shadow, 
Bell. Tom. 3 de Bapt. l. 1 cap. 14.15.  whiles he proposeth such Tenets as these to be confuted; 
Non ●●●ri impeccabiles.  That men by Baptism are not free from the possibility of sinning, nor from the observation of the Law: we disclaim all such errors: and it is so much the more absurd for him, and his fellows to oppose these; because they elsewhere defend, That by Baptism sin is not only covered, but quite taken away; that concupiscence in the regenerate (such with him are all baptised) is no sin. 
Verè tolli, non tantùm tege.  Contrarily we hold this for a truth, that by the blood of Christ applied in Baptism, sin is mortified in part, though also in part it still liveth, so that a man is neither completely holy, nor wholly sinful: but as light is mingled with darkness in the dawning, so grace is intermingled with corruption in the truly regenerate. Thus hath he in him matter of cautelous admonition, as before of comfort, and consolation. The guilt is remitted, this is comfort: The corruption remaineth, this must provoke to watchfulness.  
Note here touching this Baptismal remission, how far it extendeth itself: whether to sins past, and present only; or to future also: Two sorts of persons do oppose the truth, yea, and themselves in this point: Some there be, which teach bluntly, that all sins are pardoned in Baptism; all at once, whether past, present, or to come. A dangerous doctrine, the unhappy nurse of liberty and Epicurism. Papists deny all future efficacy of this Baptismal Remission, opposing this as an error, 
See the arguments o● Calvin and Chemnitius exagitated by Bellarmine, De Baptismo lib. 1. c. 18. confirmed by Chamier. Tom. 4. lib. 5. de Bapt. cap 6. August. de Nupti●s, & concup. li. 1. cap 33.  To hold that future sins are pardoned by the Remembrance of Baptism joined with faith, and Repentance. This they do to prepare a ground for their Sacrament of Penance, which, say they, is the Sacrament of remission for sins committed after Baptism. Our Divines do dispute against the Papists for the future efficacy of this Baptism, in this sense, That though the act of Baptism be done but once, yet the virtue and force of it is perpetual: so that there needeth not any repetition of the act, nor the institution of any new Sacrament to recover the efficacy thereof; but that by faith, and repentance the force of former Baptism is applied to future sins for their Remission. I will affirm nothing rashly about this question. But against Epicures, and libertines we deny that any sin is remitted in Baptism, but such whereof the soul in present standeth guilty: To say, that sins yet to come are pardoned in Baptism as it were by an antedated pardon, is dangerous; no, no, we may not say so: what is passed before Baptism is pardoned, and mortified, viz. original sin in children, actual in men-grown; not sins to come, and uncommitted, these are not pardoned (we speak not of the intention of God to pardon, but of actual Remission) not actually remitted, till by repentance the soul of man be (as it were) re-baptised in the blood of Christ: Briefly then to the question, propounded, I would give this Answer: that Baptism doth profit us in respect of sins committed afterwards, not because they are pre-remitted, or that in Baptism, there is an antedated pardon granted; but because in Baptism the blood of Christ is communicated, to be a remedy at hand ready for application: which application must daily be made by the hand of faith, if we desire daily pardon: hence we are taught in the fifth petition, to pray for our daily pardon: wherein doubtless we pray for what we want, and not for what we have already: yet because this remedy is not the Novo, given every day: but once for all in Baptism: therefore we say, That the Efficacy of Baptismal Remission doth in some sense, extend itself to the sins of afterward. This for Remission.  
REGENERATION is intended in those words of the Church, A new birth to Righteousness. As sin is purged away: so also the Spirit of grace bestowed in Baptism, to be, as the habit, or rather as the seed, whence the future Acts of grace, and holiness, watered by the word of God, and good education, may in time spring forth. This Spirit is promised to be conveyed by Baptism, Act. 2.38. whereupon Saint Paul calleth Baptism, 
Tit. 3.5.  the washing of Regeneration, and renewing of the holy Ghost. This was confirmed visibly in the Baptism of Christ. The holy Ghost descended on him, coming up out of the water, Matt. 3.16. Nor only then, but in the Acts of the Apostles, we find the sensible manifestations of the Spirit still mentioned, with relation to Baptism: which doubtless the providence of God did so order, and dispose of, that by their sight, and sense, their faith might be established touching the efficacy of the Sacrament. This is that immortal seed, whereof Saint Peter speaketh, 
Pet. 1.23  and which Saint john mentioneth, 
1 john 3 9  as the preservative of the faithful, from the sin of final Apostasy: the sin unto death.  
Hereupon our Church remembering that our Saviour joineth water, and the spirit in the work of Regeneration, doth in her Liturgy of Baptism, 
joh. 3.5.  pray for the Infants, that they may be baptised with water, and the holy Ghost; that God would please, to sanctify them, and wash them with the holy Ghost; that they may receiv Remission of sins, by spiritual Regeneration; that God would give his holy Spirit to these Infants, that they may be born again; that not only the old Adam, and all carnal affections may die in them, and be buried; but also that the new man, and all things belonging to the spirit may be raised up, may live and grow in them; that so they may have power and strength to prevail against, to triumph over the Devil, the World, and the flesh: finally, that they which are then baptised, in this water, may receiv the fullness, of his grace: hereupon our Church looking upon the gracious promise, doth after the act of Administration of Baptism, give thanks for this benefit, that it hath pleased God to regenerate the Infant with his holy Spirit. Thus much for the Benefits of Baptism.   

CHAP. IX. The Benefits of the Lords Supper.  
AS by Baptism we are incorporated into, and made one with Christ: So by the Lord's Supper, is this Union continued: It is the exhortation of our blessed Saviour to his Disciples, 
Chap. 9  whom he compareth to branches engrafted into the Vine; 
john 15. ●.  saith he, Abide in me, and I in you: using this as a Motive; As the branch cannot bear fruit of itself, except it abide in the Vine, no more can ye, except ye abide in me. And his prayer for them, he concludeth with this, That the love wherewith thou (O righteous Father) hast loved me, may be in them, and I in them. 
john 17.  By which places, and passages is intimated a mutual and reciprocal incorporation of Christ in us, and of us in Christ. Now if we ask how this is wrought, and how discerned: hear Saint john: 
1 john 3.  hereby saith he, we know that he abideth in us, by the spirit which he hath given unto us: and again more fully: hereby we know that we dwell in him, 
&c 4.13.  and he in us▪ because he hath given us of his spirit: It is then the spirit, which is the immediate worker of this mutual union betwixt Christ, and his Church. But further, would we know how, and by what ordinance the spirit doth work this union: The Apostle Paul helpeth us, saying, by one Spirit are we all baptised into one body; 
Cor. 12.13  and have been all made to drink into one Spirit: Thus plainly manifesting the Sacraments, to be the Instruments of the Spirit, in working this Union and Communion: but of all the rest most full is that text of our blessed Saviour: he that eateth my flesh, 
joh. 6.56  and drinketh my blood, dwelleth in me, and I in him: that is, becometh one with me, and I with him: This is so much more manifest in this Sacrament, if we mark the analogy betwixt the sign, and the thing signified: bread and wine, the food of the body, becometh one with the body: So is it here: Christ's body, and blood united to us, and made one with us by an un-speakable and unseparable conjunction. Only here is the difference: that bread of Earth is changed into thy body because thou art more excellent than it: but this bread which came down from heaven, is more excellent, and active than thou art, and therefore by little and little doth spiritualise and as it were change thee into it. By all which it is evident, that the primary grace, and benefit conferred by the Sacrament is, as I said before, our incorporation into Christ, our union with him.  
The secondary, and so the peculiar grace of the Lords Supper, is (as the Catechism hath well expressed it) the strengthening, and refreshing of our souls, by the body, and blood of Christ, as our bodies are by the bread and wine. Bread doth nourish, and strengthen the body, Psal. 104.15. Hence that phrase, the staff of Bread: because as a staff doth uphold, and strengthen the weak and feeble knees: so doth bread strengthen the drooping spirits. So doth the body of Christ, well and worthily received, strengthen the soul in grace, and holiness. Wine cheereth the heart, 
judg. 9.13.  and quickeneth the spirits. So doth the blood of Christ revive the drooping soul: 
Cant. 7.9.  gladdeth the heavy heart: causeth spiritual joy, and exultation. Thus that natural quality, which God hath placed in the Elements to work upon the body, doth most excellently manifest that spiritual efficacy, which is in the body, and blood of Christ to work upon the soul: even to produce a spiritual strengthening, and refreshing of the soul, to cure those spiritual diseases to which the soul is subject.  

Spiritual diseases in the soul.  These diseases are spiritual weakness, and weariness: faintings, and defectiveness: Apostasy and declination: That this is so, not only the frequent admonitions, and exhortations in sacred Scripture do pre-suppose: but also is confirmed by reason, and evidenced by too woeful experience. Reason to confirm this, may be drawn from the nature of grace itself, which is no part of the soul, nor any faculty in the soul, but only a quality dwelling in the soul, as light in the Air, heat in the water; or rather as sap in the branches: for as they dry up, and wither, if either the union of them to the root be cut off, or the passage of the sap be hindered, and interrupted: so is it here (that is) except there be a conscionable use and attendance upon the word, and Sacraments, we cannot expect, that grace should live. The seed of the New-birth is termed incorruptible by S. Peter, 
Pet. 23.  because by using the means appointed, it is preserved from decay: Not so is it in the natural birth; no use of means, no food, nor physic can preserv the liveliness of that, beyond an appointed time. Nay even the preparation of a Remedy is the supposition of a malady. As therefore the ordination of Baptism to incorporate us first into Christ, doth prov that by nature we are wild Olives: so the ordination of this Sacrament, to continue this Union, and from this Union continued to convey spiritual strength, and refreshing doth sufficiently prov what would become of us after we are in the state of grace, if God should leave man to himself.  
Behold then the goodness of our God, who knowing our malady, hath provided a Remedy: this Remedy is to partake of the holy Sacrament of Christ's most blessed body, and blood: for which cause our duty is to frequent the same; both to prevent, but especially to repair the decays of grace in the soul; so then, dost thou keep thy standing in grace? hast thou as yet not failed, nor faltered? yet be not highminded, but fear the worst; thou know'st not what tentations may encounter thee; nor how much strength thou shalt need: Go therefore to the Sacrament that thy soul may be strengthened, thy strength increased; prevent a mischief: But now, hast thou failed, stumbled, fallen, oh than make haste to this blessed Ordinance, that thou mayst be refreshed and recovered. See then how much they are Enemies to their own souls, who suffer themselves to be hindered, and kept away from this blessed Ordinance, whether it be through covetousness, or consciousness. While men covet revenge (or as they use to speak) while they desire to right themselves, by following the Law, they lose the benefit of Receiving; not that they must needs forbear, but Satan doth so disturb the passion in them, while they prosecute the Law, that they cannot settle their thoughts to so holy a work. Consciousness also keeps many back from the Sacrament; when sin hath gotten into the soul, and guilt hath crept into the conscience, we dare not present our selus before God, but like our father Adam do hide our selus, and prov the greatest enemies to our own souls.  
To shut up this point: see how each Sacrament doth work as a convenient means to produce that end for which they were ordained. Baptism is appointed to admit us into the Covenant of grace; to give us our first title, and interest in Christ: and in it we have wrought in us Remission, and Renovation, a death unto sin, and a new birth unto Righteousness. The Lord's Supper doth strengthen, and refresh our souls, and therefore fitly appointed, and designed to this end: to be the Sacrament of our Confirmation. By Baptism (as we heard) the soul was regenerate, and made partaker of the seeds of grace: These seeds being watered, and as it were hatched up by the Ministry of the word, are strengthened, ripened, and confirmed by the Sacrament of the Lords Supper: and now is the faithful soul confirmed in the state of grace, and certain expectation of eternal Salvation.  
For the close of all that hath been said, touching the efficacy of the Sacraments, peruse those few lines, which our Church hath set down in the first part of that Homily, which intreateth of the worthy receiving, and reverend esteeming of the Sacrament of the body, and blood of Christ. The words are these.  
We need not to think that such exact knowledge is required of every man, that he be able to discuss all high points of the doctrine thereof: But this much we must be sure to hold, that in the Supper of the Lord there is no vain ceremony, no bare sign, no untrue figure of a thing absent. But as the Scripture saith, the Table of the Lord, the bread and cup of the Lord, the memory of Christ, the annunciation of his death; yea, the Communion of the body and blood of the Lord in a marvellous incorporation, which by the operation of the holy Ghost (the very bond of our Conjunction with Christ,) is through faith wrought in the souls of the faithful, whereby not only their souls live to eternal life, but they surely trust to win their bodies a Resurrection to immortality. The true understanding of this fruition, and union, which is betwixt the body, and the head, betwixt the true believers, and Christ; the Ancient Catholic Fathers both perceiving themselves, and commending to their people, were not afraid to call this Supper, some of them, the salv of immortality, and sovereign Preservative against death; Others a Deificall Communion; Others, the sweet dainties of our Saviour, the pledge of eternal health, the defence of faith, the hope of Resurrection; Others, the food of immortality, the healthful grace, and the Conservatory to everlasting life. All which sayings both of the holy Scriptures, and godly men, truly attributed to this celestial banquet, and feast, if we often call to mind, oh how would they inflame our hearts to desire the participation of these mysteries, and oftentimes to covet after this bread, continually to thirst for this food.   

CHAP. X. Corollaries drawn from the Premises.  
FRom the observation of the particular, and special ends of either Sacrament, may the reason be given, why Baptism is administered, and received but once, & the Lords Supper oftentimes: 
Reason, why not Baptism, but the Lords Supper i● often received.  The ground of which practice binding us to obedience (under correction I speak it) I take to be not any direct text of Scripture, either commanding the one, or prohibiting the other; but the tradition of the ancient Church, received, and approved by the constitution of the present Church: Neither is this therefore in the liberty of the Church to alter, 
Chap. 10  both because the Antiquity and Universality of it doth prov it to be Apostolical; and also because the original of this custom, may in a certain sense be said to be Divine. This original is the analogy, and proportion, which holdeth between the Sacraments of the old Testament, and the new: they had two, so had we; one for admission, the other for preservation; so have we: circumcision was for infants, so is Baptism; the Pass-over, and Lords Supper for men grown: circumcision once administered, the Pass-over often; and so Baptism once, and the Lords Supper often; add to this, that the same reason holds in the Sacraments of either Testament for the frequency of administration: for why Circumcision but once, and the Pass-over often? but because one birthday is enough, not one day of feeding: so here, once baptised, because it sufficeth to be once admitted into the Covenant of grace: but often do we receiv the Lords Supper, because we do often merit expulsion, and so need a frequent confirmation. Baptism doth seal to us the remission of original guilt, which is but once contracted, and so once remitted: The Lord's Supper doth seal to us the remission of actual transgressions, which being often committed, must be repent, and so often remitted. Baptism is the Sacrament of our Regeneration, when the seed of grace is conferred upon our souls; this needeth to be done but once: The Lord's Supper is the Sacrament of our confirmation, whence those seeds of grace are to receiv increase of growth by the dews of heaven; and this is necessary to be done more than once; often therefore do we come to the Sacrament of the Lords Supper.  
Now, if any demand, how often we ought to approach to the Lords Table; 
How often we are to receiv the Lords Supper.  it must be answered, the Church hath power to stint the smallest number; but only man's conscience can direct him in the multiplication of that number. Fewer times than thrice a year may no good Christian in the Church of England receiv the Lords Supper, because it is so ordained by the Church; but how oftener, is left to the direction of his own conscience, and the advice of his spiritual Physician.  
So much the more to blame are they, that neither by the Law of the Church, nor by the necessity of their own souls are persuaded to frequent the Table of the Lord, but rest themselves within the customary compass of once a year.  
It may be objected, 
Object.  that once a year was as much as Israel did eat the Pass-over: nor would God doubtless have neglected to command expressly the more frequent receiving of it, were it necessary.  
But (for answer herunto) what authority have we to inquire, or to assign a reason, 
Sol.  why God did not command this or that? His Laws, and Ordinances are to us a light of direction, not his Omissions: God appointed to the Church of Israel no Sacrament for the spiritual incorporation of females, no more public, and general fasting days, but one in the year; no Ember-weeks at all, that is, no time of solemn fasting, and prayer, before the Ordination of their Priests; doth it therefore follow, that we must have none? or shall we say that such things are not needful? aught not we in the new Testament, having received greater grace than they, superabound, and go beyond them in the practice of Piety? Apply it thus to the objection, passing by the reasons of policy which might be assigned, why the Pass-over was celebrated but once a year: let us say, that inasmuch as it is plain that the Sacrament is the Ordinance of God, for the preservation of us in the state of grace, and the way to strengthen, and refresh our souls, whereof we have continual, and daily need; therefore it is a point of Christian wisdom to be as frequent in the receiving, as possibly we can, the oftener, the better.  
As on the other side, since Baptism is administered but once in the life time, (a point so firmly believed, and acknowledged by all, that even the Anabaptists, whom we tax for re-baptising those, whom our Church hath baptised, since that learned Beza, and others after him, have wrung from them that Text of Act. 19.4.6. will rather deny our Baptism to be a Sacrament, than grant a necessity of rebaptising.) Since, I say, Baptism is done but once, how much doth it concern them, who are employed in that sacred service, to see that all things be done according to the rules of the holy Spirits direction? Lest, what is not then done, peradventure hereafter be never done at all, and so the guilt of this carelessness press the soul down to hell. What is required of the Receiver, is handled in the next chapter. In the Minister honesty is commended, but authority is required. Some question there is touching his intention, that is, whether the action be not Sacramental, except the Minister intent it so to be. Doubtless in this, as in Prayer, and Preaching, his roving thoughts, and distempered passions may defile them to himself, and not make them ineffectual to others.  
A second Corollary deducible from the former premises, is the Necessity of the Sacraments, 
Necessity of the Sacraments.  concerning which the Doctrine of the Church is, that the two legitimate, and true born Sacraments, are generally necessary to salvation.  
This is plain out of the first question answered touching the number of the Sacraments; How many Sacraments hath Christ ordained in his Church? Two only, as generally necessary to salvation: which words, as they do intimate, at least do seem to intimate a superduality of Sacraments in some certain sense (
* In the Homily, wherein is declared, that Common Prayer, and Sacraments ought to be administered in a known tongue; after that, is showed what is a Sacrament. The question, how many Sacraments, is thus explained: f●r the number of them, if they should be considered according to the exact signification, there be but two, etc. But in a general acception, the name of a Sacrament may be attributed to any thing, whereby an holy thing is signified: In which understanding of the word, the ancient writers have given this name▪ not only to the other five, commonly of late years taken, and used for supplying the number of seven Sacraments, b●t also to diverse, and sundry other Ceremonies, as to Oil, Washing of Feet, and such like: not meaning thereby to repute them as Sacraments, in the same signification that the two forenamed Sacraments are.  see this explained at full in the Book of Homilies;) so do they fully deliver the Doctrine of the Church touching the necessity of the Sacraments, viz. that as (I said) they are generally necessary to salvation: this, all grant, but all agree not in the manner of their necessity; explicate it thus: First, they are necessary, ex praecepto, as being appointed, and commanded by God, the author of them. Secondly, because this is not enough, we say that they are necessary, ex naturâ rei, even in respect of that nature, which God hath put upon them, being appointed, as means, and instruments to transfer, and convey that grace, without which no salvation: and indeed this kind of necessity is the ground of the other; for therefore are they commanded to be used, because they are ordained to be as means, whereby we receiv grace. Thirdly, add this also, that they are necessary as means without which that grace is not ordinarily conferred.  
Thus understand those texts of Scripture, which are alleged for this purpose. viz. Except a man be born of water and of the spirit, 
joh. 3.5.  he cannot enter into the Kingdom of God. And, except ye eat the flesh of the son of man, 
joh. 6.53.  and drink his blood, you have no life in you.  
Thus may we understand that phrase of the Catechism, generally necessary, that is, commonly, and in ordinary: So that if the Spirit (who being an Omnipotent Agent, is not tied to any means: being a spiritual Agent is not tied to external means) if he, I say, do convey grace to any without the use of the Sacraments, this is to be accounted extraordinary.  
Hitherto refer the cases of un-avoidable extremity, in which doubtless, 
joh. 3.5.  the spirit worketh without these means. But generally and in ordinary they are, necessary and so commanded.  
Wherefore let it be thy care, to take heed of neglecting the use of the Sacraments. When God maketh them ready, and calleth thee; be thou ready. Say not: Another time I may receiv them, if not now. Or if not at all: yet I may do well without them, This is presumption unpardonable.  
And so much for the second general part.    

THE THIRD GENERAL PART. 
Part. 3.   

CHAP. XI. Of the Qualification required of them that come to the Sacrament.  
WHAT a Sacrament is, we have heard; and for what end each Sacrament was ordained: and so have learned the efficacy of the Sacraments, and the benefits thereby obtained. 
Chap. 11  It remaineth that we proceed to inquire, whether this efficacy of the Sacraments depends only, and wholly upon the operative force, and active virtue included in them; or whether this efficacy be only found in them, when they work upon a subject fitted, and pre-disposed: or (to speak to the capacity of the vulgar) whether there be any thing required of the Receiver, to fit him for the benefits of the Sacrament; so necessarily, as that the want of this preparation, doth bar him from the benefit of the Sacrament.  
In the answer to this question, there is a direct opposition betwixt the Romish, and reformed Churches. They hold the efficacy of the Sacrament to be so great, that there needeth no preparation, and qualification of the Receiver. We of the Reformed Churches, contrarily mantain: that except the Receiver be thus, and thus qualified, he loseth the benefit of the Sacrament.  
Not as if the Qualification of the Receiver doth concur actively to produce the grace of the Sacrament; but because in all the works of God, wherein he is pleased to make use of the creatures, as the instruments of his own right hand, he hath allotted to each of them a certain measure of activity, beyond which they cannot extend their efficacy: consequently there must be a certain previous disposition in the matter whereon they work, which, if it be wanting, their activity proveth ineffectual. Instance in the fire, God hath placed in it a certain power of heating, and burning, yet because this power allotted to it, is finite, therefore it cannot heat the snow, nor burn the water. Things must be dried before they are apt to kindle; so that the former question touching the efficacy of the Sacrament, is not much unlike to this; whether there be in the fire so great activity, as to burn all materials whatsoever it toucheth, or whether the fuel must be first dried, and fitted for the fire, before it will catch the flame? We teach, that the fuel must first be dried: nor can we conceiv but that there was more than ordinary vigour in that fire which, 
Kings 18.38  upon the prayer of Elijah, fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench: so here such an efficacious, and working power we acknowledge in the Sacrament, as to produce the work of grace in the Receiver who is fitted, and prepared, but not otherwise. Let no man stretch this comparison further than it is expressed: we do not say that this activity is in the Element, as heat is in the fire, we know that a corporal substance is no more capable of inherent grace, than a spiritual substance is capable of heat and cold. But the efficacy of the Sacrament is from the Spirit, which, by an Almighty word, having united the thing signified to the sign, doth by the one convey the other to work upon the soul, as hath been showed.  
Now that something should be required of them that come to the Sacrament, 
Equity of a qualification pre-required.  by way of qualification, is but just, and equal: God will be sanctified of all them that draw near to him: 
Levit. 10.3.  and hereby doth he stir up the slothful soul of man to look about, lest by his wretchlesness he do bar himself of that benefit, which is to be gained in the Sacrament. What that thing is which is required, we must find out, by taking notice of the age of the Church, whereof we speak, and of the Sacrament whereof the question is framed: for if we speak of the Church in fieri, in the first plantation; then, because it consisteth of them that are men grown, at least, past their infancy, there is required of them Repentance, and Faith to fit them for Baptism, no less than to the Supper of the Lord. But if we speak of the Church in facto, in the succession, and propagation; then (because it consisteth of infants, aswell as men grown) if we speak of men-grown, who heretofore were baptised, there is required of them to fit them for the Lords Supper (which is that only which they need,) Repentance, Faith, and other graces. But if we speak of infants, who are only admitted to Baptism, and not to the Supper of the Lord, the most that is required of them, is no more but that they be holy; not by any inherent holiness, for how should that be discerned? but by a federal sanctity, that is, that they be born of Christian parents: I say this is the most that is required of them, or rather, the most that we look at in them: if they have a Christian to their Parent, either father, or mother, this is enough to entitle them to Baptism; nor is there any question at all touching this, save only with the Anabaptists.  
Whether the infants of heathens may be lawfully baptised, may be a question, in as much as father, nor mother, are within the Covenant: Some light, for answer to this question, may be taken from the law of Circumcision, 
Gen. 17.12.  and the practice thereof in Israel. For infants of eight days old, 
The Church in such cases supplieth the place of a parent  whether born in the house, or bought with money, must be circumcised: Proportionably it may seem lawful for a Christian, if he have bought, or adopted the infant of an heathen, to present him to the Sacrament of Baptism. But letting that pass, there is no doubt, but the infants of Christian Parents may be baptised: nor is there any thing more than this passive capacity required of them, or respected in them; and this I take to be the readier way to deal with the Anabaptist, than to show it possible, that infants also may have the spirit of grace, and that in charity we may think so of them, and consequently admit them to Baptism. Which miserable shift did specially arise from the opinion of them, who denied the Sacraments to have any instrumental efficiency in the conveying of grace, allowing them only to be seals to confirm, not instruments to convey: whereupon, when the Anabaptist objected the defect of grace in infants, to bar them from the Sacrament, in as much as to set a seal to a blank, is to no purpose; they, of whom we speak, defended their practice by the judgement of charity. In which respect I may prais their zeal: but I do suppose this to be the readier way to deal with the Anabaptist; to say that children are to be baptised, not to confirm them in grace, but to confer grace upon them; that they are presented to Baptism, rather to be initiated, than to be confirmed in the possession of grace. But, in as much as my purpose is not to dispute with heretics, but to set down the Doctrine of our Church, touching the Sacraments, which our Church hath done, with respect unto the use of the Sacraments in the plantation of the Church, and first conversion of men to the faith; following herein the lines of the Scripture, the passages whereof do still look that way, as may appear by all those texts, which the Anabaptists (ignorant of this) have mis-applied, to cry down the baptising of infants; Since, I say, this is my purpose; let me proceed in the search of that qualification, which is required of them that come to the Sacraments.  
Touching Baptism, the Catechism saith, this is required of them that come to be baptised, Repentance, and Faith: Touching the Lord's Supper, the same Catechism saith: It is required of them, To examine themselves, whether they do truly repent them of their sins, steadfastly purposing to lead a new life; whether they have a lively faith in God's mercies through Christ, with a thankful remembrance of his death, and whether they be in charity with all men.  
In the Homily teaching the worthy receiving of the Sacrament, saith the Church; we must certainly know, Devil, 
Chap. 12  still in use ever since the Primitive Ages of the Church.  

What Repentance is.  
THe nature of this Repentance will appear in the Name, and in the Act thereof: both expressed in the words of the Catechism.  
The Name doth in our language betoken sorrow: to repent of any thing, is to be sorrowful for it: so that Repentance may not unfitly be called a godly sorrow for sin.  
Note here first, 
1. Note.  it is not Anger, but Sorrow: hence it is, that humiliation more or less is a perpetual adjunct of Repentance. 
joel. 2.12.  David mourned, Peter wept; all penitents do griev, and mourn for their sins: So that though all sorrow be not Repentance, yet all Repentance is sorrow: this affection is indeed the very root, from whence all the branches of Repentance, and Reformation do spring: This affection we know to dwell in the heart, as it is fit it should; the heart is the proper seat of grace, and therefore of Repentance; that which is true, and saving Repentance, is, and must be in the heart, an hearty sorrow, not hypocritical.  
Secondly, 
2. Note.  Repentance is not every sorrow, but sorrow for sin: The proper object of sorrow is Evil: of all evils sin is the greatest: of all sorrow, the sorrow of the penitent soul is the greatest; fittherfore, that the greatest sorrow should be placed upon the greatest evil: Repentance therefore is sorrow for sin.  
where note, that this confession must be made, 
A note touching Confession.  always to God; many times to the Minister: and in some cases to the Church, and congregation. Thirdly, In the hand, persuading men to Reformation, and Satisfaction: Reformation respecteth the practice of righteousness, towards God; Satisfaction hath reference to the wrongs of man, which is made by submission in case of detraction, and slander; by restitution in case of fraud, and violence: Touching Restitution, note the persons, and things: for the persons, all are bound to make restitution, 
A note touching Restitution.  who have had any hand in causing the losses, damages, and injuries of their neighbours, Leu. 24.18.21. these aught to make restitution to the person damnified, if it may be, to his heirs if he be dead; to God himself in case the other parties be not known, or cannot be found, Num. 5.5.8. For things: the thing itself would be restored in kind, if it be to be had; or else the full value of it, if it be altered, together with sufficient recompense for the wrong sustained, Leu. 6.5. Num. 5.7. The necessity of satisfaction is great, for we cannot be assured in conscience, that our Repentance is sound, and good, except we make satisfaction, if it lie in our power. Say the same of Reformation.    


Chap. 13.  CHAP. XIII. Of Faith, the second Branch of the Qualification, common to both Sacraments.  
THE Nature of this grace, will appear in the Act, and in the Object; The Act here mentioned, is steadfastly to believe: The Object is, the promise of God made in the Sacrament: So that hence we may gather, what faith is, even a steadfast belief of the Promise of God. Where is to be noted, that this definition doth not comprehend the whole nature of faith, but only that use, and exercise of it, which is Sacramental, yet hence we may discern the nature of it in general: for if instead of this word, the promise, we substitute this word, the truth of godliness, whereof the promise is one branch; then have we a full definition of faith, 
The full definition of Faith in general.  viz. That faith is a steadfast belief of the truth of godliness. By the truth of godliness, we understand, that holy truth, which in the word of Scripture is revealed, whether for knowledge, as the history of the Creation, Redemption, etc. or for practise, as the Precepts, threatenings, Promises; all which by faith, we steadfastly believe; and then is it manifest that our belief is steadfast indeed, when the truth of godliness doth leave an impression upon the soul: for this is the property of this holy truth, that where it is received, and believed as it ought, there doth it new mould, and frame the soul, and change it into the image of itself; 
●ote the phrase of Rome 6.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, q.d. c●o●ding to which you were n●w moulded.  ex. gr. Belief of the precept, if steadfast, frameth the soul to obedience; of the threatenings, to fear, and trembling; of the promise, to trust, and confidence: Thus we say, that belief of the precept is an obediential assent: belief of the promise is a fiducial assent. This fiducial assent, or steadfast belief of the promise, the Scripture doth other while express by these phrases; To rest, and rely, or lean upon God, to stay, to roll upon, to trust, to place confidence in him, etc. The reason whereof is, because in Scripture phrase, he is not accounted to believe the promise of God, who doth not thereupon put confidence in God. Say the same touching the precepts and threatenings. Not he that subscribeth to the truth of them, but he that feareth, and obeyeth, is the believer. Thus we see how Faith is a mother-grace, viz. the Mother, and Nurse of Reverence, Obedience and Confidence. So then steadfastly to believe the promise, is but one act of faith; and so the Church saith, Faith, by which we steadfastly believe the promise; This is one act, but not the only act of faith.  
Note further, that the Church addeth; The promises made to them in that Sacrament; which is no less true in the Supper, than in Baptism. Sacramental faith, that is, the exercise of faith, as a qualification to fit us for the Sacrament, must specially look upon the Sacramental promise, and steadfastly believe that special promise, which is made to the Receiver in the Sacrament. As in the Sacraments, so also in the duty of Prayer, humiliation, and every particular occasion, wherein our faith ought to have a special relation to the promise, Man's duty is to look to that promise which in special respecteth that duty, and by faith to lay hold upon it; else doth he deserv to lose the benefit of the Promise.  
The promise made to us in Baptism comprehendeth the exhibition of grace, Act. 2.38. the remission of sins, Act. 22.16. consequently, the salvation of the soul, Mar. 16.16. The promise made to us in the Supper, is intimated in those words, This is my body, this is my blood, which is shed for you; which Saint Paul explicateth thus: The communion of the body, and blood of Christ, i.e. as we have heard, an effectual means to convey the body and blood of Christ, even Christ and all his benefits to the worthy Receiver.  
Hence give answer to that question, viz. How it cometh to pass, that the faithful do receiv the body and blood of Christ in the Sacrament; the Church saith, they are verily, and indeed taken, and received of the faithful, but how cometh it to pass?  
Answ. That it is done by virtue of Christ's promise, and the Receivers faith meeting together: The promise of Christ is, that the elements thus blessed, and received, shall be to the Reeciver, the body, and blood of Christ; the Receiver therefore doth look upon the signs, as instruments of conveyance, means of receiving. Now these two, viz. the promise of Christ, and the faith of the Receiver meeting together, do make a kind of omnipotency: Christ can perform whatsoever he promiseth; and faith can believe whatsoever he revealeth: so to the believer this, yea, and all things else are possible.  
Object. Possible therefore is Transubstantiation, since Christ can do what he saith.  
Sol. We question not what Christ can do, but whether he doth so indeed, as the Romish Church saith; their assertion of Transubstantiation we dare not receiv, lest we should forfeit our eyes, and other senses, which God hath given us, to inform our understanding in their several objects.  
Object. But blessed is he that believes, though he see not.  
Sol. True, and therein we trust to have our part, because we firmly believe, that in the Sacrament we do indeed receiv the body, and blood of Christ, though we see it not: yet dare we not receiv Transubstantiation, because we see the contrary: neither do we find any miraculous Transubstantiation, in all the Scripture, but what was sensible, yea subject to the eye. Moses rod turned into a serpent, the water changed into wine at the marriage, were visible, and sensible transformations; so would this in the Sacrament if there were any at all.   


Chap. 14  CHAP. XIV. A special note touching both these branches of Sacramental qualification.  
WHen we teach the necessity of these two graces in the way of qualification to the receiving of the Sacrament, we understand it not in respect of the act of the Church, administering the element; but of God bestowing the benefit: and so are we to understand the words of the Catechism, which saith, that these two graces are required of them that come to be baptised: speak we of the administration of the Sacrament, there must be a profession of these: speak we of the benefit, there must be a real performance of them, else nothing done: Except men profess them, the Church may not admit them; except men perform them, God will not make them partakers of the benefits: the Church may refuse none that professeth, God will refuse none that indeed performeth.  
Quest. 
Quest.  What if the profession be feigned and counterfeit, shall that suffice?  
Answ. 
Answ.  It is not in man to search the heart. The profession of Simon Magus gave him admission to Baptism: nay, our Saviour though he knew the false heart of judas, yet forbade not his presence at the Pass-over: but though man admit him to the Element, yet upon his want of Faith, God will bar him from the benefit of the Sacrament.  
Object. If then Simon Magus had afterwards repent of his false profession, 
See Saint Austin touching this l●b. ●. De ●aptismo contra Donatistis. cap. 12.  yet it should seem that he had remained extra Christum, without Christ, except he be rebaptised, in as much as at first his want of faith did bar him from the benefit of Baptism.  
Sol. This is a case, which we may with reason believe, that the providence of God doth watch to prevent: but suppose it possible, yet neither is there any need of rebaptisation, nor shall he remain disunited from Christ. Sacraments are means of union in ordinary, but God is not tied to them. Besides, though Baptism be the first Sacrament of incorporation, and union; yet not the only one: Add this, that, as Repentance can, after a sort, undo what hath been done in the way of sin: so may it in such a case supply the defect of former times, and cause that to be now done, without any ceremony, which at the ordinary time was not done. Lastly, in such cases we may distinguish between the benefit of Union, and Incorporation, and the benefit of Remission, and Regeneration; these later may be suspended for the present, though not the former: but by extraordinary dispensation, the man who hereafter shall perform what is required, in the way of qualification, though for the present he do it not, yet may be incorporated, and united unto Christ; because in such a man Repentance, and Faith, are in actu signato, & radicali, though not in actu exercito, secretly lodgging in the heart, and seen to God, though not sensible to the man himself. And mark that I say the Incorporation of such a one is by extraordinary dispensation, 
Note.  for in this we may conceiv a difference betwixt Gods dealing with men in Baptism, and in the Lord's Supper: the Lords Supper being often received, except there be a real performance of repentance and faith answerable to the verbal profession [in actu exercito] God may suspend all benefit of that Sacrament, without irreparable harm, the next time may repair what the former did not; but Baptism being but once administered: because it may seem that who so is not then incorporated, must remain for ever disunited; therefore though there be not in present a real performance of Repentance answerable to the profession, yet will not God suspend all benefit of Baptism, but notwithstanding their carelessness, granteth to them, who belong to the Election of grace, present union with Christ, and implantation, but not Remission, and Regeneration till afterwards: Neither is it absurd to conceiv an union with Christ, without any present fructification; for if the plant engrafted into the stock doth not presently draw sap from the root, which yet is a natural Agent, and cannot suspend its operation: how much more may Christ, who is a voluntary Agent, suspend his influence for a time, though the party be truly united to him.  
According to this may we explain that position of the Schools, Sacramenta conferunt gratiam non-ponenti obicem, i.e. that if man be not a hindrance to himself, the Sacraments are not empty signs, but real instruments to confer grace: Now that bar, which alone hindereth, is impenitency, and infidelity: Who so doth not profess repentance, and faith, may not be admitted; who so with his profession doth not join real performance, ordinarily, doth not receiv the benefit of the Sacrament: much less they, who profess, and practise the clean contrary. Note that all this is spoken only, De Adultis. The case of infants followeth in the next Chapter.   

CHAP. XV. A Digression, handling the case of Infant's Baptism.  
THis that hath been delivered touching the necessity of Faith and Repentance, by the way of qualification, is willingly received by the Anabaptists; and the authority of our Church, in this particular, is by our infected Countrymen alleged against our practice of infant's Baptism; the lawfulness of which custom we proved, cap. 7. and satisfied their objections made against our Arguments: It remaineth that we now examine their arguments, and see what strength they have to prov that Infants ought not to be baptised: 
Chap. 15  Say they, there is no warrant for it in Scripture; They have not faith, (Ergo) they ought not to be baptised. Insist we a little upon them both.  

The Anabaptists first Argument.  
THe Testament of Christ (say they) is so perfect, and he so faithful, that nothing ought to be practised of Christians, which is not there warranted: But no warrant therein for the baptising of Infants, neither Precept, nor Precedent, (Ergo) it ought not to be done. This is the triumphing Argument of all Schismatics, which mislike the Ceremonies of the Church, whether national, or Catholic.   

Note the Answer.  
First, To the Major, flourished over with that text of Saint Paul, Heb. 3.2.6. Christ was faithful, so was Moses; he as a son, Moses as a servant; his testament is therefore as perfect as that of Moses: True, but know we not that the faithfulness of a man, in his office, is to be measured according to the Intent, and Scope of his office imposed? in which if he fail, he is unfaithful, if he fail not in that, then is he not unfaithful, though he look not to other things; The Minister may be faithful, though he meddle not with the sword of Justice; The Magistrate, though he fight not with the sword of the Spirit: So then, what was the office of Moses? of Christ? of the Apostles? The office of Moses was to plant a national Church in the Commonwealth of Israel: The office of the Apostles, to propagate the Church, and to make it Catholic throughout the world: The office of Christ was to work the Redemption of mankind: See the particulars in Dan. 9.24.27. If any of them fail in these, then are they unfaithful; else not hence it was Moses office, to set down particular orders for that national Church: Contrarily the office of the Apostles to appoint general Rules, and Orders for the Catholic Church: Christ by himself did neither of these: but both these, and whatsoever else was necessary for the welfare of Church, and Commonwealth, by his Magistrates, and Ministers in several ages: But by himself in his own person he established the Covenant of grace, and salvation, gave the Word of life, ordained the Seals, and instituted a Ministry, and so was faithful in his house as a son, and worthy of more honours, than either Moses, or the Apostles. Thus we give answer to the Major.  
2. To the Minor thus. We grant, that neither Precept, nor Pattern formal, and explicit, is to be found for infants baptising; but both Precept, and Pattern virtual, and implicit; which if found, is not to be neglected: That both may be found in the new Testament, comes thus to be proved.  
First, PRECEPT VIRTUAL and IMPLICIT: The precept of God to Abraham, and Israel, for the incorporation of their Infants, by a Sacrament, was not repealed by Christ, but rather confirmed, and consequently, though not expressly written by the Evangelists, yet nevertheless delivered by Christ; the Ceremony indeed of Initiation is altered, but the duty itself doth stand still; for what was not repealed, aught to remain: Again, this is to be marked, that God by Moses establishing a national Church, hath drawn a perfect pattern, and model thereof to our hands. Now therefore as no better laws for the Commonwealth, than those, which from Moses may be transferred; So no better Orders for the Church, than such as may from thence justly, and without wrong to the time of truth, and grace in the new Testament be translated: Some judicial Laws were peculiar to that Nation, at least to that age of the world; some Ecclesiastical rites were also peculiar to that age of the Church, and may not now be allowed: but others there were more moral, and so more perpetual. And indeed no better directions than what may be fetched from amongst these. Our Saviour hath gone before us, and given us an example. All grant that the spiritual Courts, the Censures of the Church, the proceeding in the Censures are by our Saviour, fetched from the Church of the Jews, Mat. 18. from thence doth Saint Paul argue for the maintenance of the Ministry. Cor. 9.13.14. Laws touching the liberty of women's partaking of the Lord's Supper, are thence enacted. Times, places, persons, consecrated to the service of God, are, and were ordained by the Church, in the Imitation of Israel: and so also do we conclude, the perpetuation of incorporating Infants into the Church of God; which in that Church having been enacted, was not repealed in respect of the substance of the duty, though the Circumstance, and Ceremony be altered: for we read in Act. 1.3. that our Saviour in his 40. days conversation, taught the Apostles things pertaining to the kingdom of God, and Matt. 28. he bid them teach all Nations to observe all things that he had commanded them. It being therefore manifest by tradition, that Pedo-baptism hath ever since been practised in the Church of God: doubtless it had not been admitted, had not the Apostles, by this Commandment of Christ, appointed the observation of it. Thus we find a precept virtual, and implicit.  
2 PATTERN VIRTUAL and IMPLICIT, is in the baptising of whole families, as of Lydia, Crispus, Gaius, Stephanus, and others, in which who doubteth, but there were Infants also. What say we to those three thousand souls mentioned, Act. 2. Is it probable that they were all present at Saint Peter's Sermon, it being in a private house? is it not rather probable, that the men being present, and converted, they brought also their families to be baptised? so that the total sum of men, women and children, might be 3000 souls: And here doubtless the proceeding of the Converts was answerable to that in Gen. 17. no sooner is the Covenant made with Abraham, but all the males in his house were circumcised, young and old: So doubtless no sooner was the Covenant of grace ratified, betwixt God and the Parents by Baptism, but the Infants also of the family, were accounted holy, and so baptised. Doubtless what Saint Peter said to them in Act. 2. The promise is made to you, and to your children; the same did St. Paul preach to the Gentiles, when they were converted. And how should they confirm the truth of this to them, but by baptising their children: Neither by children can we with the Anabaptist, understand their youths of discretion only, but their Infants also: for in Act. 2.39. and Cor. 7.24. the word is general to comprehend all their issue and offspring. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pario: Nomen originis, non aetatis.   
Another Pattern is probably collected out of Mar. 10. the gospel read in the Liturgy, at the Administration of Baptism. The children there mentioned were [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Infant's, such as men do hold in their arms: Christ indeed baptised them not, but probable it is, that he might deliver them to his Disciples to be baptised (as some think) or rather that they had been baptised already: doubtless it was a pious act of the Parents to bring them to Christ; and who can much doubt of this, but that the Parents having been by john's Baptism directed to Christ, when they knew him, brought children to him to receiv a further blessing from him; and thus much for answer to the first, and main Argument of the Anabaptists.   

The second Argument of the Anabaptists.  
WIthout Faith (say they) none ought to be baptised, Mat. 28. Mar. 16. Act. 8.36. Which also the English Catechism doth allow. But Infants want faith, (Ergo) they ought not to be baptised.  
Let the Minor be granted, though if a man deny it, (as some do) I see not how they can prove it: but gratify them in this, the Major is utterly falls, for neither do these texts prov it, nor the English Catechism. Besides there are good reasons against it.  
The texts prov it not; indeed they prov the Affirmativ, That whosoever believeth, may be baptised: But from thence to draw a negative conclusion is against Reason; Thus out of john. 3.16. it is manifest, that whosoever believeth, shall be saved; but will the Anabaptist thence conclude, Infants believe not, (ergo) they shall not be saved. God forbid.   

Reasons are against it.  
First, In respect of Infants; There needeth none actual faith in children, as a previous disposition, to fit them for the grace of Baptism: for why? In the Baptism of Infants, the spirit worketh not as a moral Agent to proffer grace to the will, but as a natural, or rather supernatural Agent, to work it in the will, to put grace into the heart, conferring upon them seminal, and initial grace, which doth not presuppose faith, but is itself the seed of faith; To Parents converted, Baptism conveyed (as did Circumcision to Abraham) a superaddition of further grace, to what they had extraordinarily received: But to their children Baptism conveyed (as did Circumcision to Isaac) the first seeds of grace, and Regeneration. Add this, that the faith of the Parent is sufficient to qualify the child for Baptism, yea, for the grace of Baptism; the child I say, in whom as yet corruption of nature, being scant active, calleth for no act of Personal grace to remove the bar of guilt: polluted he is, but by the act of another, not by consent of his own; therefore the faith of the Parent sufficeth to procure for the child the Sacrament, and the benefit thereof: They cavil, and say, every man must live by his own faith, and not by another's: True, we say so to; only the words of the Prophet are misalleaged, and misapplyed; the text doth not add that clause [not by another's,] nor doth it speak simply of the benefit itself, gained by faith, viz. Justification, Salvation, Preservation, but of the preassurance of it: But not to strive hereabout; we see in Matt. 9.3. the sick man fared the better for the faith of his friends, even in the remission of sins: Parents are nearer to their Infants, and have more interest in them, than one friend in another: Infants are a part of their Parents; so that the promise of grace mentioned in the Covenant, betwixt God, and the Parent, is not ratified to the whole Parent, except also it extend to his Infant: It is then the faith of the Parent, laying hold of the promise, which qualifieth his Infant for incorporation into the mystical body of Christ. And this is a point of good comfort to the parent, 
Comfort to parents.  to consider the goodness of God to him, having provided for him, that as he hath been a natural instrument to convey▪ to his child the guilt of sin, and seminal corruption; so may he also, challenging God's Covenant by faith, be made a voluntary instrument, to procure pardon of sin, and seminal grace; a just remedy for the former malady.  
The consideration whereof, were it well and advisedly thought upon, might cure that supine negligence found in Parents, who seldom think of this; and consequently, shall one day hear the just curses of their condemned children, crying, woe worth the negligence of our careless Parents, who having begotten us for their pleasure, thereby conveyed to us guilt, and corruption, but never took care to cure us of this malady; yea the consideration of this, might provoke them to intend the act of their faith, and not only in the Church cursorily of custom, to present their children to God; but also actually by the prayer of faith, challenge God's promise, for the good of their Infants: for doubtless even in this, as in all other occasions, the more intentive man's faith is, and earnestly set upon the promise to challenge it, the sooner doth it prevail, and obtain the desire. To return to the Anabaptist! since the faith of the Parents sufficeth, since the spirit worketh in Baptism as a supernatural Agent, there needeth no actual faith to be found in children; consequently they are deceived, who defend, that none may be baptised without faith inherent.  
Secondly, In respect of Men grown, the want of faith doth not bar them from Baptism, i. e. the Church may not deny water to them, that desire the Sacrament, if they profess to repent, and believe, though peradventure their heart be naught. See then herein the unreasonable dealing of the Anabaptist, who will bar Infants from the water of Baptism, for want of Faith, when (as hath been showed) not so much the actual Inexistence of these graces, as the formal profession of them doth qualify even Men grown, sufficiently for what the Church can do, in the administration of Baptism.  
Two things are usually objected against this in the heat of contention, 
Objections framed against this truth.  which I shall briefly touch for the satisfaction of sober minds, and so return to the former doctrine of preparation.  
First (say they) children are as far from Profession of faith, as from performance, consequently to be barred from Baptism.  
To which I answer, that Profession is either actual, or virtual: An actual profession of Repentance, and Faith is required of them, who by the acts of reason formerly abused, have multiplied their personal transgressions; but for Infants a virtual profession is sufficient, and such a profession we find in them, in respect of their Propagation: They are not unfitly termed Believers, because they are born within the Profession of Christianity: As also the Infants of Pagans, are justly accounted Infidels, because they are born in the Profession of infidelity: And if Saint Paul had disputed the cause, I doubt not, but as he said of Levi, that in Abraham he paid tithes to Melchisedec; so he would have said, that the seed of the faithful do in their Parents profess the faith of Christ; Add this, that this virtual profession is actuated by the promise of the Sureties, and Parents at Baptism; And this is the answer of our Church, to the former objection; And it is plain, that that Ab-renunciation, is the profession of Repentance, in the name of the child: so also the Recitation of the Articles, a profession of Faith, and reputed his, according to that well known saying of Saint Austin, peccavit in alio, credit in alio, as his offence, so his profession is the act of another, but his by Imputation.  
Yea, but saith the Anabaptist, this is the blasphemous Invention of Pope Higinius; where, mark I pray you the spirit of Envy, 
Note.  and Detraction, that can speak well of nothing, that is not framed in the model of his own brain. Higinius is said indeed to have appointed Godfathers, and Godmothers: But the Interrogatories in Baptism were yet more ancient, & might be the sponsion and profession of Parents, in behalf of their children, in use long before Higinius. The profession of faith, as it appeareth by records, was at the first direct, and plain, by recitation of the Creed, and forms of Confession: Afterward it seemeth, that for help of memory, & to provide a remedy against bashfulness, that which the party repeated, was put into questions propounded by the Minister, and answered briefly (as now the form is) by the party; And what the Men grown answered by themselves, the same did Parents for their children before the time of Higinius: But why doth his blackmouth call this custom blasphemous? why calls he Higinius by the name of Pope? had it not been enough to have styled this custom of Interrogatories in Baptism, answered by deputed Sureties, to have styled it I say, (as some others do) ridiculous, and unreasonable? had it not been enough to have styled, this Higinius Bishop of Rome, as he was indeed, but he must call him Pope? But this is the vehemency of the anabaptistical spirit, to lay on load of railing words, when there wanteth weight of solid reason. By the Anabaptists own confession, the custom is very ancient: for Higinius was the eighth Bishop of Rome, lived in the year of Grace 150. long before the Pope was bred and born, ever since when, it hath continued in the Church. Boniface in his Epistle to Saint Augustin, seemeth to acknowledge, that in his days it had Antiquity only to plead for the continuance. But neither he, nor any since, till of late years, counted it ridiculous, much less blasphemous: But pass we over the bitterness of words, examine the matter: Why should Infants be catechised, and asked for a profession of their faith? Answer out of Lombard, 
Non ut instruerentur, sed ut ob●igentur. Lib. 4. Dist. 6. Qu. 1.  and Bonadventure, that it is done, not for their instruction, but for their obligation: not as if the Infant should thereby be taught, but that thereby he may be bound to the profession of Religion: So that this is the meaning of the words, I forsake, I believe, that is, I bind myself to do these hereafter: And this interpretation I prefer before others, 
Aquinas to this effect, Credo, i.e. buic fidei aggregatus sum ●er fidei Sacramentum.  as being more reasonable, and more agreeable to that which our Church doth resolve upon: for the Minister speaking to the Sureties saith, This Infant must promise; and afterward, hath promised; 
Austin thus, Credo, i.e. fidei Sacramentum percipio vel. praestò sum percipere: Ep stola id Bonifacium.  In the Catechism they did promise and vow; and again, they did promise, and vow them both in their names: Hence the Church doth style Godfathers, and Godmothers, not by the new-fangled name of Witnesses, but Sureties, which doth intimate an obligation: the which is so much the more apparent to be the intent of our Church, because that in private Baptisms, where there is a present expectation of death, neither are these interrogatories used, nor sureties appointed. By all which, it is manifest, that this is the sense, and meaning of interrogatories, in the judgement of our Church; which 
Lombard, & Bonaventure, dici potest, ibi sponoeri pro parvulo, quod fi ad majorem aetatem venerit & renuntiabit, & fidem tenebit. jibidem.  Lombard, and Bonaventure do give, and confirm out of Dyonisius: Hard it may seem, and harsh, (I grant) thus to explain these phrases, which being of the present tense, are strained to the future: 
Thus also Dionysius cited by Bonaventure, Sensus verborum, quae dicunt Patrini est, quod puer ille cum in sen●um venerit tenebit sacras professiones  but he is over-squeamish, which will not bear with the harshness of a speech, when the explication of it given cannot be rejected. To shut up this point, since partly in their propagation, partly by their Sureties, a profession of Repentance, and Faith is made, the want of actual profession is no bar to hinder infants from the Sacrament of Baptism.  
The second thing objected, is this; that there is no more reason, why children should be admitted to Baptism, than to the Lords Supper, in as much as if the profession of faith made by Sureties may admit them to the one Sacrament, it may also qualify them for the other. True indeed, so it might, 
Good reason to admi● infants to Baptism, but not to the Lords Supper.  if this were all that were required; but there is much difference betwixt the two Sacraments, and so diverse reasons, why infants may be admitted to the one, and not to the other. Baptism is for Admission, and Regeneration: the Lords Supper for Confirmation, and Preservation: they are fit to receiv the beginnings, ●hat as yet are not fit to receiv the ending, and consummation: Baptism requireth no Sacramental actions from the party, so doth the Lord's Supper: 
Chap. 16  in that he is a mere patient, in this he must be an agent; he must take, and eat, which the infant cannot do. Lastly, though Repentance, and Faith be required in the way of qualification to both Sacraments: yet to fit a man for the worthy partaking of the Lords Supper, other graces, and gracious actions are required, which are incompatible with the age of infancy. To the handling of which I now return, having thus fairly rid my hands of these brainsick, and froward spirits, the Anabaptists, and their Abetters.    

CHAP. XVI. Of the Qualification peculiar to the Lords Supper, and first of Thankfulness.  
Thankfulness for the Death of Christ, is a special branch of our Qualification, for the right and worthy receiving of the Supper of the Lord: for which cause, the Church hath put words into the mouth of the Minister, that after he hath exhorted the people to Repentance, Faith, and new-obedience, he should add this; 
See the third exhortation before the Communion.  And above all things you must give most humble, and hearty thanks to God the Father, Sonn, and holy Ghost, for the Redemption of the world, by the Death, and Passion of our Saviour Christ, both God and Man. And in the Catechism amongst other things, touching which a man ought to examine himself, before he come to the Lords Supper, the Church hath interserted this, A thankful Remembrance of the Death of Christ. Note here.  
1. A REMEMBRANCE, The reason whereof is this: because this Sacrament was ordained for the continual Remembrance of the Sacrifice of Christ's Death: His Death was a Sacrifice, this Sacrifice must be remembered: God made it remarkable at the first by those prodigies in Nature, the Suns eclipsing, Earths-quaking, Vail-renting, graves opening: But we must remember it in respect of the Commandment of Christ, Do this in Remembrance of me; yet is not this a repetition of that Sacrifice, what need that be daily renewed, 
This is S. Paul's own Argument Heb. 10.  that was at the first complete, and perfect? whatsoever needeth daily repetition, and renewing, is in itself imperfect, and incomplete: As therefore this Sacrifice doth agree with the legal propitiations in this, that it was a bloody Sacrifice; so in this doth it differ, and super-excell them, that it being at once complete, needeth not (as did they) daily renewing, and reduplication.  
2. A THANKFUL REMEMBRANCE must there be, that is, so must we remember the Death of Christ, as that thereby we be stirred to thankfulness for it: The reason whereof is, because the Death of Christ was not only a mere separation of the body, and soul, but a sacrifice, yea, a propitiation, that is, a sacrifice for expiation of sin, and reconciliation: 
See for this joh. 1.29. & 1 joh. 2.2.  Indeed it was the substance of all the legal shadows, the perfection, and accomplishment of all the Typical expiations under the Law: Nay more, it was the grand, and great deliverance of the Church. If therefore the Exodus of Israel out of Egypt deserved a yearly feast of thankful remembrance: if the Reduction of the Church from the captivity of Babylon was so thankfully acknowledged, as that it almost drowned the memorial of their Exodus; ought not the death of Christ, by which our Redemption from sin, and Satan was wrought, ought not this I say, to be thankfully remembered? The practice of the Church doth plainly manifest it: whence had the whole sacred action that famous name of the Eucharist, 
Eucharistia.  so frequent in the writings of the Fathers, and Doctors of the Church, but from the sacrifice of thanks, and praise, at that time offered to God the Father, Son, and holy Ghost, for the Redemption of the world, by the Death, and Passion of our Saviour jesus Christ: For this cause it is, that in the Liturgy of the Church, this is so carefully remembered, that by the Minister, the whole Congregation should be exhorted to give thanks to our Lord God; adding, that, as it is meet, and right, and our bounden duty that we should at all times, and in all places give thanks to the Lord God our heavenly Father, so for the present, with Angels, Archangels, and all the holy company of Heaven, we laud, and magnify his glorious Name, etc. But to proceed.  
The way, and means to stir us up to thankfulness for the Death of Christ, 
Means to stir us up to thankfulness.  is seriously to consider of the benefits which we receiv thereby: Here is a large field of meditation; here cannot the devout soul want matter, wherein to enlarge itself, if we take notice of these particulars: First, what we had been without it. Secondly, what our hopes are by it. Thirdly, how unworthy we either were of it, or as yet are. Fourthly, by how worthy a person this was wrought. Fiftly, how bitter the cup was which he drank, how painful, and shameful the Death was which he suffered. Here therefore, and in these meditations let the soul dwell, till admiration of the benefit, so good, so great, so freely, so undeservedly bestowed, cause the heart to burst forth into that of David; Lord, what is man, that thou art so mindful of him? Oh dear Saviour! who would not love thee? Oh heavenly Father! who would not bless thee? Oh blessed spirit! who would not obey thee? Oh eternal God who would not devote himself, soul, body, all, to the honour, and service of this glorious Trinity, that hath done so great things for so unworthy, so wretched sinners?  
Well, Thankfulness is a branch of the Qualification of our souls for the worthy partaking. 
How to express our thankfulness.  But how is it to be expressed? Answer briefly, by bearing our part in the Psalms, and Alms of the congregation. For the first, we read, that after the Passover, our Saviour, and his company sung a Psalm: 
Psalms.  It is Saint james his rule, in the time of mirth to sing Psalms: when have we more cause of spiritual mirth, than at this sacred banquet? all dull, and earthly is that heart, that is not now even filled with holy, and heavenly raptures. Did Moses sing, and Miriam dance; and shall not we sing forth the praises of our dearest Saviour?  
For the other, viz. the Alms of the Congregation, 
Alms.  we have the laudable custom of the Church in all ages, and the ground thereof is taken from that of David, Psal. 16. My goodness extendeth not to thee, but to the Saints that are in the earth, and to the excellent, in whom is all my delight. What we cannot therefore return to our blessed Saviour himself in token of thankfulness, (and who would not in this kind, even part with all that he hath?) that must we, for his sake, bestow upon his poor members. Collections for the poor, are perpetual attendants upon Communions; the illiberal hand is the evidence of an unthankful soul: freely we have received, freely let us give, and Christ shall thank us, Mat. 10.42. & 25.34. To say nothing of Deodands, most proper also upon this occasion.   


Chap. 17  CHAP. XVII. Of Love and Charity.  
BY love, and charity we do not in this place understand that loving affection, which we owe to God, our heavenly Father, by virtue of that great commandment Matt. 22. nor that general act of love to our Neighbours, enjoined in the second Table, which manifesteth itself in a mutual, and reciprocal interchanging of affections with them: viz. that we rejoice with them in their causes of joy, and greev with them, when God calls them to it: nor yet that special act of sanctified love, which is terminated in, and upon the holy brethren; 
Signs to discern the truth of brotherly love.  whose truth is thence discerned, if it be, (as it ought) indifferent to all without respect of persons, and constant without respect of times; if neither penury and necessity, nor trouble and adversity, can cool the heat of our affections, but notwithstanding these we love them, in whomsoever we find grace, and holiness: this is brotherly love indeed: yet is not this, nor any of these that love, which is here properly understood; all these are pre-required: But by love and charity we do properly understand, 
Reconciliation to others.  a reconciled affection towards all, even our enemies, much more toward others, which is indeed the perfection of all love, and the Nil ultra of that affection: So much we know is intimated by that phrase, to be in Charity: malice and heartburning must be laid aside, when we address our selus to the holy Communion: If in hearing the word jam. 1.21. Pet. 2.1. if in praying Tim. 2.8. how much more when we approach the Table of the Lord? God hath appointed this Sacrament, in a special manner to nourish love, and spiritual friendship amongst the brethren while they see themselves all jointly admitted to the same Banquet, and all made partakers of the same Bread: Hence hath it received the name of Communion (as some think) because it is (at least should be) communis anio the common union, 
Communion.  i.e. the uniting of their hearts in common. So that he which forbeareth this Sacrament, because he is not in charity, is like the patient, that throweth away the plaster, because his leg is sore, when as for that very cause he ought to keep it: Even for that cause ought we to agree with our Adversary, and lay aside all rancour, malice, yea all heartburning, that we may be thought fit to partake of this holy Sacrament.  
Note that this Reconciliation standeth in the practice of satisfaction, and restitution to others, whom we have wronged, and of remission to others upon their confession, 
Mat. 5.23.  and acknowledgement: at leastwise there must be a readiness of mind to both; so saith the Church; And if ye shall perceive your offences to be such, as be not only against God, but also against your neighbours, than ye shall reconcile your selus to them, ready to make restitution, and satisfaction, according to the uttermost of your powers for all injuries, and wrong done by you to any other; and likewise being ready to forgive others, that have offended you, as you would have forgiuness of your offences at God's hand; for otherwise the receiving of the holy Communion doth nothing else, but increase your damnation: Conclude we this with that pathetical Exhortation of the Church, grounded upon these words of Saint Paul; We being many are one bread, and one body, for all are partakers of one bread. Declaring thereby (saith the Homily) not only our communion with Christ, but that unity also wherein they that eat of this Table should be knit together, for by dissension, vain glory, strife, envying, contempt, hatred, or malice, they should not be dissevered, but so joined by the bond of love, in one mystical body, as the corn of that bread in one loaf: In respect of which straight knot of Charity, the true Christians in the Primitive Church called this Supper, Love, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as if they should say: none ought to sit down there, that were out of love, and charity, who bare grudge, and vengeance in his heart, who did not also profess his love, and kind affection, by some charitable relief for some part of the congregation: And this was their practice. Oh heavenly banquet then so used! oh godly guests who so esteemed this feast! But oh wretched Creatures that we be in these days! who be without Reconciliation of our brethren, whom we have offended; without satisfying them, whom we have caused to fall; without any kind of thought, or compassion toward them, whom we might easily releev; without any conscience of slander, disdain, misreport, division, rancour, or inward bitterness; yea being accumbered with the cloaked hatred of Cain, with the long-coloured malice of Esau, with the dissembled falsehood of joab, dare yet presume to come up to these sacred and fearful mysteries! Oh man whither rushest thou unadvisedly? It is a table of peace, and thou art ready to fight: It is a table of singleness, and thou art imagining mischief: It is a table of quietness, and thou art given to debate; It is a table of pity, and thou art unmerciful: Dost thou neither fear God the maker of this Feast? nor reverence his Christ the refection, and meat? nor regardest his Spouse, his well-beloved Guest? nor weighest thine own conscience, which is sometime thine inward accuser? Oh man! tender thine own salvation, examine, and try thy good will, and love towards the children of God, the members of Christ, the heirs of heavenly heritage, yea towards the Image of God, that excellent creature thine own soul: If thou have offended now be reconciled: If thou have caused any to stumble in the way of God, now set them up again: If thou have disquieted thy brother, now pacify him: If thou have wronged him, now releev him: If thou have defrauded him, now restore to him: If thou have nourished spite, now embrace friendship: If thou have fostered hatred, and malice, now openly show thy love, and charity: yea be pressed, and ready to procure thy neighbour's health of soul, wealth, commodity, and pleasure as thine own: Deserv not the heavy, and dreadful burden of God's displeasure for thine evil towards thy neighbour, so unreverently to approach this table of the Lord.   

CHAP. XVIII. Of Examination.  
THat the preparation of Receivers should consist in Examination, is the plain doctrine of Saint Paul, 
Cor. 11.18  Let a man examine himself, and so let him eat of this Bread, etc. Examination is a duty of Christians, needful at all times; a good preparation to every other religious duty, specially to the blessed Sacrament: what it is we do easily understand: An act of the soul reflecting upon itself in a certain kind of judicial proceeding, to pass censure upon itself, and its own actions: wherein this is material; that it be done diligently, and therefore it is compared to the cannot search the heart, 
Chap. 18.  but thou canst. Many things are in thy soul, which a stranger doth not, nay cannot understand.  
Quest. Is not then the care of the Minister superfluous, in examining his Parishioners, since every man must do it himself?  
Answ. Nothing less: Saint Paul in that text showeth what must be done, not what must not be done. Too much consultation, and diligence in matters of such moment cannot be used, nor too many eyes and hands employed. Add this, that the object of the Ministers examination, that is, all that he can examine them about, is only matter of knowledge, or of criminal conversation: But beside this, inquiry must be made by each man, touching himself in respect of inward grace, and secret corruptions; consequently as they that rely upon the Minister's examination, so they that neglect it, are justly to be blamed: join both together, specially in cases extraordinary, and scruples of conscience.  
The OBJECT or MATTER of Examination is not mentioned by Saint Paul: but by the Church reduced to these heads, Whether a man have Repentance, and Faith; Thankfulness, and Charity: In each of them note the reason of Necessity, and the mark or cognizance of Discovery.  
REPENTANCE, what this is, we heard before, cap. 12. Now accordingly must each Receiver examine himself, whether he do truly repent, and be heartily sorrowful for his former sins. And reason good it is, that by contrition and sorrow, the heart should be purged, which by lust, and wrath, and other inordinate passions, so often sinned against God. The mark to discern this godly sorrow is a steadfast purpose of the heart to lead a new life, to change the former courses into better. A purpose, a steadfast purpose, that is, a purpose of the heart settled and grounded upon reason, and deliberation, to lead a new life, to reform all former errors, and aberrations; this is a certain, and evident mark of true repentance, and godly sorrow. By this examine thyself touching thy Repentance: In vain is sorrow for sin, where there is no purpose to amend in time to come.  
FAITH, what this is, we heard, cap. 13. The reason, why it is required that we examine ourselves touching it, is, that it may be tried, refined, and quickened against the time of use. Great need of Faith to l●ft up the soul above sense, and reason, and to cause it to see in the external signs, that heavenly, and spiritual food of the soul. Add this also touching the other act of Faith, which consisteth in Reliance upon Christ: when is it fitter for us to renounce ourselves, in whom is nothing good, and to cleav fast to our Saviour, in whom is all-sufficiency, than now when we desire to feed upon him, to satisfy our hungry souls with goodness.  
Marks, 
Marks of Faith.  or Cognisances of true Faith may be taken from the Generation, and from the Operation thereof.  
For the Generation, it cometh by hearing, is the effect of the Spirit, in our hearts working it by the Word; not the spawn of Nature, nor the fruit of Reason, much less of Sense; but the Word of God is that from whence it springeth, whereon it feedeth, by which it liveth, without which it dieth. They, whose faith feeleth no decay, in the disuse, and neglect of the Ministry, may justly fear their faith was never right and sound.  
For the Operation, Faith is fruitful in good works, in all, but specially in the best works, Piety, Charity; at all times, but then doth it exceed itself, when we draw nigh to God: a fruitless faith is dead, a name, a picture, a shadow of faith, but nothing else: nay, there is not all sound in it, if it grow not daily, if it still seek not, labour not to exceed the state of yesterday.  
Now for THANKFULNESS and CHARITY, nothing more have I to add to that, which in cap. 16. & 17. hath been delivered: There is set down the reason of their necessity, together with the effects of them, which are the best signs of discovery; This only would I have added touching Love and Charity, that it must be universal: and indeed the universality thereof is a good mark to discern the truth, and sincerity of it: for if it be right, it will extend to all men, even our Enemies, even to those that hate, and persecute us: This is indeed hard, 
Matth. 5.44  yet Christ our Saviour will have it: his reason is, That ye may be (that is, known to be) the Children of your heavenly Father. God hath done so, Christ hath done so, and therefore we must do so.  
Object. Must I then forbear my right, and suffer myself to be trodden down by every one?  
Sol. Every small matter, though it be our right, must not provoke men to Law; 
Cor. 6.7.  matters of moment, in point of credit, and profit, may be prosecuted, so that we make use of the Law, as of a judge to determine the question; 
Note this.  not as of an executioner to revenge the wrong, and satisfy the spleen.  
Thus we have seen wherein stands the Qualification of our souls for the blessed Sacrament, particularly the duty of Examination, both what it is, and wherabout it is conversant. Add in the close of all, the Necessity of this preparation, 
Necessity of Sacramental preparation.  which is seen in the danger that cometh by neglect; for, as the benefit is great that cometh by the Sacrament, if with a penitent heart, and prepared soul we receiv the same; so is the danger great, if we receiv unworthily, if we discern not the Lord's body, if we consider not the dignity of the holy mystery, if with unwashen hands, with unprepared hearts, we presume unto the Table of the Lord: Saint Paul saith, That he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, which is well expounded by the Church; He kindleth God's wrath, and provoketh him to plague him with diverse diseases and sundry kinds of death.  
You will happily say, why should there be more danger here, 
Quest.  than in the other Sacrament?  
I answer, 
Answ.  the danger is not greater here, than in Baptism; for even there also is it great, if men do break their vow, and solemn promise made to God: But the penalty is more specially mentioned here; because this Sacrament doth always presuppose discretion in men, to know what they do, before they come unto it: beside, he that abuseth this Sacrament, doth indeed violate, and profane them both. Let me close up all with the exhortation of the Church, which is twofold.  
1. If there be any Blasphemers of God, 
This taken out of the third exhortation before the Communion.  any hinderers, or slanderers of his Word, any Adulterers, any in malice, or envy, or any grievous crime, let them bewail their sins, judge themselves, amend their lives: else let them not presume to come to this holy Table, lest after the taking of the holy Sacrament, the Devil enter into them, as he entered into judas, and fill them full of all iniquities, and so bring them to destruction, both of body and soul.  
2 If there be any one, which by these means cannot quiet his conscience, 
This taken out of the second  let him for further counsel, and comfort resort to some discreet, and learned Minister of God's Word; specially to his own Pastor, that he may receiv such ghostly counsel, and advice, as whereby his Conscience may be relieved: that by the Ministry of God's Word, he may receiv comfort, and the benefit of absolution, to the quieting of his conscience, and for avoiding all scruple, and doubtfulness: So shall he be found a meet partaker of these holy Mysteries.  
Laus Deo.   
FINIS.