another will by no means excuse neglect of it this were to sin because another sins to despise an Ordinance because another prophanes it when one came without a wedding garment no invited guest for his sake did keep from the wedding Fourthly No one Communicant is bound to examine what all are that are his fellow-Communicants there is neither expresse command for it nor yet reason to evince it each man is bound to see himself arrayed as he ought and not to find fault in others addresses Let a man examine himself and so let him eat though he be to admonish as his brothers visible sin gives him occasion Fifthly The penalty of him that comes unworthily reaches his own self that comes in his unworthinesse and extends no further Legal uncleannesse defiled the man that was personally unclean and not his neighbour so it is here He that eateth and drinketh unworthily eateth and drinketh judgment to himself c. Sixthly If one mans sin this way do defile another the sin of one Communicant doth defile all other Communicants then it must be either from the nature of sin thus to defile all in so near Communion or from the nature of the Ordinance thus to be defiled to all when one in defilement comes to it or from some positive precept forbidding all to come when any that is unclean is there I doubt not but this is a sufficient enumeration But 1. It is not of the nature of sin thus to defile all in such communion then it would every where thus defile wheresoever any have society or do accompany together Then the chief Priests had done well to keep out of the Judgment-Hall that they might be clean to keep the Passeover John 18.28 and the Pharisees to wash when they came from Market 2. It is not of the nature of the Ordinance to be thus defiled to all It is not so in other Ordinances Cain's offering defiled not Abels nor did Hophni and Phinehas in their offerings defile Elkanah and Hannah when they offered 3. Nor yet is there any positive precept forbidding a cleansed soul upon the account of the uncleannesse of another to come to this Table Seventhly If one mans presence in this way defile another then it is either his simple presence such a ones being there in his infection or else a willing and witting presence with such a one If simple presence do defile then there is no man that can be secure The closest hypocrite that creeps in unawares would be the undoing of all when Christ said Ye are clean but not all Joh 13.10 according to this opinion it had been a contradiction the uncleannesse of one had been the defilement of all Neither is it willing or witting presence that can in this way defile then it must be in every single mans power to determine him to be such and exclude him thence or else of necessity exclude himself When the Eldership hath judged and received according to the general way of Reformed Churches or the plurality of votes of believers as it is with men of the Congregational way he must make an after-search a further scrutiny he that one judges fit that most judge fit some will judge unworthy and upon that account must shut themselves out of Communion Men of such principles must everlastingly avoid all Church-fellowship or act against their principles and we need not to speak it it is too plainly visible what manner of persons men of such high pretences have in their Congregations There are multitudes of Arguments heaped to nourish this scruple but I shall not further trouble the Reader there is nothing I think can be said but that which here hath been spoke will afford a sufficient answer CHAP. IX The being of Sacraments depends upon their use Another Position yet followes from the words The being of Sacraments depends upon their use they are no Sacraments to those that do not partake of them This is grounded upon this act of Abraham appointed of God and accordingly done by him The being of Sacraments consists in their use He received the sign of Circumcision All that he did was in obedience of the Divine Commandment Gen. 17.11 And ye shall circumcise the flesh of your foreskin and it shall be a token of the Covenant betwixt me and you It was not the foreskin but the foreskin cut off that was the token of the Covenant So also in that of the Passeover Israel had a command from God to take every man a lamb and to eat the flesh rost with fire and unleavened bread and with bitter herbs ye shall eat it Exod. 12.3 8. It is not barely the Lamb but eaten in the way that God prescribed that made the Sacrament In Baptisme the command is Baptize them in the Name of the Father of the Son and of the Holy Ghost It is not water that makes up Baptisme but water applyed to the subject or the subject to the water In the Lords Supper there is bread and wine in their significancy held out not for bare sight but a Command is added Take eat drink ye all of this bread and wine makes not up the Sacrament without breaking giving taking and eating In those Sacraments extraordinary The Sea was no Sacrament but Israels passage through it The Cloud was no Sacrament but Israels guidance by it or the cloud guiding Israel and Israel following after it Neither was the Manna a Sacrament or the rock considered in themselves but the Manna eaten the water of the rock drunk by the Israelites Even the fictious Sacraments of the Church of Rome consist in their use Their Order is no Sacrament where there is none Ordained and Marriage is no Sacrament where none are married Their Chrisme in confirmation oyl in extream unction not applyed are of no use or efficacy This is plain in Reason Arguments to â—vince it First The being of Sacraments depends on their institution Take away their institution and they have no being at all But the institution leads us not barely to an element but prescribes the use not onely to a sign but the application of it not onely to water but to be baptized with water not onely to bread and wine but the eating of bread drinking of wine and the beholding of both Secondly the being of Sacraments depends upon the relation of the sign to the thing signified with the analogy and proportion that is held between them This is plain Take away such relation and the element is a common element and not a Sacrament set aside the consideration of the blood and Spirit of Christ and water is an element for common use to take away the filth of the flesh but for removal neither of the guilt nor filth of sin Take away the consideration of the body and blood of Christ and bread may strengthen nature but not nourish the soul But the relation is not barely in the signs or elements but in their applications to the subject water
almost forgotten and looked upon as a Ceremony antiquated and obsolete Christian prudence should interpose and discern a mean between both To quicken and put us on against this last of which the most had need instead of a Book of Canons Directions for our guidance about it or compulsory Lawes Let us 1. Affect our soules with an ardent love of Christ and then we shall not be so slack in celebration of this memorial of him We will keep up the memory of an endeared friend this way Christ hath commended to endear his memory to us If love be such as it ought we shall not desire that it be seldome if it may be possibly often Peter had it three times in charge from Christ to feed his Lambs to feed his sheep how often he must preach Christ he is not told that is left to his love If thou lovest me feed my sheep Love would not let him be slothfull 2. Let us take into consideration our own necessities of which here we may have supplyes first our want of humiliation and heart-breaking how slight and overly is all our feeling and sense of sin if let alone are we not in danger to grow past feeling which was the case of the Heathen when they had arrived at the greatest height of wickednesse Ephes 4.19 Here is an hammer for that purpose when once the Law hath discovered by the light that is given that we have sinned No way to this for the aggravation of it Here we see Gods detestation of sin that would not spare it in his onely Son as he spared not the Angels that sinned but having no Mediatour to bear it for them they bore the punishment of it in their own persons so he spared not his own Son when he had taken upon him our sin Here we see the desert of sin in all those torments which Christ bore for us If we would know sin and be sensible of wrath study the Sacrament the dead soul may be here awakened Secondly our spiritual weaknesses and wants which I shall set out in Mr. Pembles words Let them look inward and see how great need they have of many and often confirmations of their faith renovations of their repentance of stirring up the graces of God in their soules to adde an edge an eagernesse to all spiritual affections after holinesse to get unto themselves the most powerfull provocations unto obedience Every one that hath grace knowes how frequently the power thereof is impaired by temptations weakened by wordly distractions even of our lawful employment and over-mastered by the force of sinful lusts so that they must needs discover a great deal of ignorance in their spiritual estate that feel not in their own soules a pronenesse to astonishment as well in their soules as in their bodies at least they bewray intolerable carelesnesse that finding the emptinesse and leannesse of their soules yet neglect to repair often to this holy Table whereon is set forth the bread of life whereof when they have eaten their spirit may come again 1 Sam. 31.12 their hearts may be strengthened their soules may be replenished as with marrow and fatnesse These considerations may quicken our appetites after this spiritual food And such a meal extraordinary with the help of our ordinary refreshments in hearing prayer and meditation may carry us on more then 40 dayes towards our heavenly Mansion That we hasten not too fast on the other hand Let us take into consideration our inabilities for a suitable preparation and fitnesse for addresse to this Ordinance we have fasted so long in course that we have scarce known what humiliation of our soules in fasting is yea some would be every day at â—t as we can rise in our spirits to the extraordinary weight of it and fit our soules with suitable preparations for it These that I have named are the best gages that I know to regulate us in it that in over-eager haste in duties extraordinary we do not run our selves out of breath nor in over-much sloth give our selves over to faintnesse and leannesse SECT III. A Corollary from the former Doctrine Men called to the Sacrament may not othewise then upon weighty reasons absent themselves from it THen it will follow by way of necessary inference from this consideration of the necessity of Sacraments that When Sacraments are dispensed Christians should see weighty reasons such in which they may have confidence that they will bear them out at the day of Judgment for their omission of them This duty is in the number of affirmative precepts which alwayes bind A man is never from under the obligation of that Precept Do this in remembrance of me though it doth not bind to all times A man is not to be ever in the doing of it and he is never to be found in the neglect of it Loco tempore debitis in due time and place they must be done A journey would have dispensed with a man for absence from the Passeover so it will when necessity of a mans calling makes it necessary from the Lords Supper so also will sicknesses imprisonments or like providences But when the servant comes and calls and sayes All things are made ready then take thou heed how thou makest excuses They that were called to the wedding Feast might have pleaded that other businesses lay upon them that they could not alwayes attend weddings But when the King sends and sayes All is ready come there is no time for other occasions td be lookt after It were an endlesse work to find out the reasons that men frame for absenting themselves Excuses for absence from the Lords Table removed Some see that it is a duty above them neither their knowledge nor their life doth answer to that which is required in a Communicant and so despair of coming up to it and therefore keep off lest they should as they fear encrease their judgment In case these speak out of a serious consideration of the work with a sad reflexion on themselves upon a diligent scrutiny into their hearts and wayes and so take a day over for it and in the mean time digge for knowledge as for hid treasures and do strengthen their resolutions to withstand all temptations to sin they are by all meanes to be encouraged and holpen every Christian of strength should commiserate these weak soules But in case they clearly see all to be so as we have said and resolve to let all alone as a man that sees himself near to a bankrupt regards not whether end goes forward This is then a sad and saddening reason It lyes upon these to take their state and condition into further consideration that by the good hand of God it may be better with them To provoke these to further care of their eternal state I shall put to them these questions First What is it that thou dost respective to other duties The excuse of unfitnesse examined the duty of
that we receive as Sacraments whether extraordinary as the Cloud the Red-Sea Manna and the Rock which the Apostle parallells with Baptisme and the Lords Supper 1 Cor. 10.1 2. But also in the ordinary stated Sacraments by a standing law to be observed In Circumcision there was a foreskin to be cut off in the Passeover a Lambe to be eaten In Baptisme there is water to be applyed and in the Lords Supper bread and wine to be taken eaten and drunk God condescending in mercy to our weakness by earthly things to informe our judgments and strengthen our faith in that which is heavenly Though Papists are much put to it to find an outward sign in some of their Sacraments as indeed in some of them there is none at all yet they yeeld to this truth that Sacraments have their signs knowing that to be a true though not a full definition tnat a Sacrament is an outward visibie sign of an inward spiritual grace That we may come to a right understanding of Sacramental signs we must First know what a sign in general is Secondly the several sorts and kinds of signs so farre at least as will conduce to a right understanding of the point in hand and Lastly enquire what Sacramental signs are and their properties What is meant by a sign A sign Austin hath long since defined to be that which shewes it self to the senses and somewhat more besides it self to the understanding and in other words a Signum estres praeter speciem quam ingerit sensibus aliud aliquid ex sefaciens in cogitationem venire A sign is a thing which brings to mens thoughts another thing besides that which it offers to the senses As the Rain-bowe offers it self to the eyes we see the shape of it and the colours in it and brings the promise of God into our minds that the Floud shall no more return to destroy the earth It were an endless labour to undertake to lay down the several kinds of signes with all their sub-divisions I never saw such a Scheme of them but I have thought many more might be added to them Neque enim hujus generis quisquam enmeravit omnia nascuntur enim nova pro homi num arbitrio Pulling Deca 5. Ser. 6. A distribution of signs Natural signs yet those at least that are notable may be reduced to certayn heads Some are naturall some are prodigious and some are signs by institution Natural signs are those that of themselves and of their own nature are apt to signifie somewhat beyond themselves As smoke signifies fire a Rain-bowe showres palenese sickness Teares trouble and grief of mind of these Christ speaks Matth. 16.2 3. When it is evening ye say It will be fair weather for the skie is red and in the morning It will be foul weather to day for the skie is red and lowring Now these signes are sometimes as signes so also causes of the thing signified As the Sun beames in the dawning are a sign and also a cause of the day approaching The interposition of the Moon between us and the Sun and of the earth between the Sun and Moon foreseen in their motions are signs and causes of Eclipses Sometimes they are effects of the thing that they signifie As smoke is the effect of fire and paleness of diseases Some are barely signs and neither causes nor effects as the colour of the skie is no cause of rain but barely an indication that there are those watry vapours in the air that will dissolve themselves on the earth They may be effects of that which is the cause of the thing signified but not the effects of that which is a sign The Rain-bowe is an effect of that which is a cause of rain Rules for the right understanding of natural signs Remote causes are not signs Here we might lay down some rules or observations First Remote causes which have their effects at a great distance so that many things may interpose themselves as remoraes cannot be looked upon by any as signs When that book of common-prayer was imposed by authority upon Scotland upon counsel then over-much heeded it might have been easily concluded upon as a sign of troubles and dissensions in present there But no rational man could then have made it a prognostick of all those tragical stirs which in three Nations have already happened and we yet know not upon the flame kindled what may follow The spark then kindled might in probability have been quenched The Stars say our Stargazers have their influence upon mens bodies and by consequence indirectly upon the operations of their soules Hereupon by the posture of the Stars at mens birth they will conclude the trade of life in which men shall be employed the Arts that they shall profess the fortunes as the world calls them to which they shall be advanced and the very last period of their dayes But here so many things may interpose that the childs Genius supposedly thus disposed cannot sway all these things Parents friends wayes of Education thousands of obstacles and diversifications so intervene that no judgement can be given If more were granted then ever will be proved of the heavens influence on mens minds and bodies to incline or dispose them yet that of the Wise man would utterly spoyle all Predictions Eccles 9.11 The race is not to the swift nor the battel to the strong neither yet bread to the wise nor yet riches to men of understanding nor yet favour to men of skill but time and chance happeneth to them all Seeondly Partial causes in nature cannot be looked upon as signs Patrial causes are no signs but all must concurre that have any influence This if I do not mis-remember good Mr. Perkins doth set down in a similitude to this purpose The heat of an Hen sitting upon Eggs is the cause of a brood of young ones but suppose an Hen should sit on Eggs of divers kinds some of a Dove some of a Partridge some of a Phesant some of a Hawk some of a Kite who could now from the heat of the Hen give his judgement of what kind the birds should be that this heat would hatch would they not be different in kind according to the variety of subjects that this heat works upon If we see flint before us this is no sign of fire to be kindled unless we see steele with it nor yet flint and steele without tinder nor yet flint steele and tinder without a hand employed to strike fire all put together make up a sign and not otherwise To apply this to our purpose First Let it be granted that the heavens have their operations on mens bodies on earth no otherwise then the heat of the Hen hath for procreation of such a kind or the flint to the working of fire yet the heavens have their influence upon divers and diversified objects not diversified by their influence only but done to their hands
known There have been transubstantiations but those were never hidden Moses his rod was turned into a Serpent and it was seen to be a Serpent so that Moses on sight fled from it Exod. 4.3 It was turned again into a rod and known to be a rod vers 4. Christ turnes water into wine Joh. 2.9 that was not judged to be still water or called by that name but by the taste known to be of the most precious wine vers 10. But our senses having thus deceived us and made us believe that there is still bread and wine when by miracle bread and wine is gone where shall we find any Word to ground our faith to believe this delusion The words of the institution or nothing must carry it This is my body this Cup is my blood in the New Testament But such an interpretation 1. Destroyes the outward sign and makes it no Sacrament 2. Makes the speech wholly not Sacramental No Sacramental speech can be proper and we have enough from out adversaries to excuse our faith from the acknowledgement of any such a change If we look no further then three testimonies quoted by learned Mr. Gataker from three Romish Cardinals in his discourse of transubstantiation Pag. 2. 3. Cardinal Bellarmine saith he granteth that these words This is my body may imply either such a real change of the bread as the Catholiques hold or such a figurative change as the Calvinists hold but will not bear that sense that the Lutherans give it And Cardinal Cajetan acknowledgeth and freely confesseth that there appeareth not any thing out of the Gospel that may enforce us to understand those words This is my body properly And he addeth that nothing in the text hindreth but that those words may as well be taken in a metaphorical sense as those words of the Apostle the Rock was Christ and that the words of either proposition may well be true though the thing there spoken be not understood in a proper sense but in a metaphorical sense onely And he further q saith he finds alleadged out of Bishop Fisher whom Bellar. lib. de Scriptor Ecclesiast Pag. 209. makes both a Cardinal and a Martyr that there is not one word in St. Matthewes Gospel from which the true presence of Christs flesh and blood in our Masse may be proved out of Scripture it cannot be proved And being traduced for this quotation by an adversary as taking king it out of a nameless Author ignorant and unsincere in his assertions In his defence of the said discourse Pag. 44. he tells his adversary that his Author whom he thus brands as ignorant and unsincere is Bishop Andrewes in his answer to the Apology of Card. Bellar. against King James his admonitory preface Chap. 1. and I find Musculus in his common places de Coena Domin Pag. 365. quoting the same words out of the same Author and much more to the same purpose He that would be further furnished against this monster of transubstantiation in our own language let him read the fore-mentioned discourse of Mr. Gatakers together with the defence as also Bishop Mortons his Treatise divided into eight parts of the institution of the Sacrament of the body and blood of Christ Gods goodnesse seen in his condescension to our weaknesse Thirdly We may see the goodness of God in this way of condescension by earthly things carnal sensible and suitable to our natures to help our understandings and strengthen our faith in things heavenly If we were meer incorporeal substances and had spirits not shut up and imprisoned in bodies then saith Chrysostome we should have had spirituall things in an answerable way nakedly in themselves held out unto us then Parables had not been used nor similitudes borrowed nor Sacramental signs instituted But having souls affixt to bodies that which our spirits should learn these things of earth are imployed of God to teach God looked not at himself when he chose this method It is farre below him to fill up his sacred Oracles with these things but at our imbecillity In case he should speak as God that is in a language answering the Majestie of God we must be as gods to comprehend his words and understand his speech but dealing with us that have bodies made up of earth and minds over eagerly addicted to earth he is pleased in his transactions not to deal if I may so say as God but as with man seeking glory onely in manifestation of his goodness and tender regard of our weakness Christ saw a necessity of this way of dealing not onely as God by his omniscience but as man by his practical experience He taught Nicodemus the nature of regeneration by similitudes borrowed from water and from the wind Except a man be borne of water and of the Spirit he cannot enter into the kingdome of God The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is born of the Spirit Joh. 3.5 8. Notwithstanding all this endeavour of Christ to cleare this truth Nicodemus still remaines ignorant he answers and saies to Christ How can these things be Christ after a sharp reproof ver 10. Art thou a master in Israel and knowest not these things not onely a Scholar but a Teacher and that not in any place of darknesse but in Israel that valley of vision addes ver 12. If I have told you earthly things and ye beleeve not how shall ye beleeve if I tell you of heavenly things Christ had not read a Lecture to Nicodemus of the water or of the wind neither had Nicodemus questioned either of those assertions The wind bloweth where it listeth thou knowest not whence it comes nor whither it goes that he should on this account charge Nicedemus with not beleeving doctrine of this kind But the meaning is If I speak of regeneration by earthly similitudes and expressions obvious to the senses and you are not able to apprehend and understand them how then if I speak to you of heavenly things in an heavenly manner without any such sensible representation at all would you then understand This interpretation of these words Maldonate doth give notwithstanding Bullinger Decad. 5 Ser. 6. had gone before him in it Ravanellus in his Thesaurus and Mr. Burges in his Ser. 35. pag. 211. give the same In which we see our need of help this way and the singular condescension of Christ Jesus in dealing this way for our help which place in my thoughts serves to cleere that speech of the Evangelist Mar. 4.33 And with many such parables spake he the word unto them as they were able to beare it many are there reckoned up and more by Matthew Matth. 13. many more perhaps were uttered then either Matthew or Mark relate as they were able to bear saith the text according to their capacities say the larger Annotations And so Jansenius upon the words
in ignorance being so far knowing Christians SECT IX The seventh Proposition enlarged AS for those that are of years Admission of men of years examined though we are not much concerned scarce one unbaptized Person in an age being tendred to us yet it is not meet wholly to omit it when any in the Primitive times upon the Preaching of the Apostles was ready to professe and willing to engage in a way of Christianity he was streight according to the order of Christ to be admitted by Baptisme the Commission it self speaks thus much Disciple all Nations baptizing them is the charge being discipled there needs no further enquiry and accordingly was the practice the Eunuch upon profession of faith and water at hand was presently baptized by Philip Act. 8. and the Jaylour the self same hour that he was converted was baptized by Paul and Silas Act. 16. Those that limit Baptisme to years of discretion appear to be wholly of this mind Mr. Tombes Examen Pag. 159. is clear that profession of faith and holinesse is sufficient warrant to baptize And for their practice let their Proselytes wheresoever they prevail speak when such as we see are admitted we may well conclude that in their judgement none are to be refused There are others that set up a new Church-door having discipled any in their way they do not as Christ enjoyned concerning unbaptized Heathens or as others concerning baptized Christians baptize them but they tender a Covenant of Church-fellowship unto them and that is their way of Church entrance when yet their infants keep the old rode of Baptisme These at least some of them are exceeding strict and will have none admitted but those that the quickest sighthed Admission unto a Church-Covenant and membership looked into Eagle-eyed Christians judge so farre as they are able to apprehend to have both name and thing of Christianity And to add honour to this way the world must be born in hand and that with attestation of no mean ones that the conversion of the Gentiles and Jewes in that infinite number as we read in the Acts of the Apostles was all in reality and that the whole Church of Hierusalem consisting at least of eight thousand members was an homogeneal body under the same light conscience and tendernesse Of a more noble homogeneity and more pure constitution sure then ever came into Christs thoughts to see his Kingdom attain unto upon earth He compares it to a field made up of a mixture of Tares and Wheat Matth. 13.24 to a Draw-net cast into the Sea which taketh fishes of all kinds both good and bad Matth. 13.47 And in the close o◠two other Parables inferres that many are called but few are chosen Matth. 20.16 Matth. 22.14 This he spake in the ears of his Disciples and we may wonder if they should live to see it contradicted He tells his hearers Luk. 9.27 Matth. 16.18 There be some standing here which shall not taste of death till they see the Kingdom of God And can we think that he understood a Kingdom in that resplendent glory which he had ever denyed when he made it his business to decipher and hold it forth unto them When they heare of it they hear of a field with tares and wheat of a draw-net with fish of all sorts They live to see flourishing fields of pure wheat full nets of fishes that are onely good being told that many are called but few chosen they yet see myriads of thousands called and all chosen Yea Paul after he had seen the contrary and gained fellowship according to these men in such an homogeneal pure body still symbolizes in like Parables of a great house that had vessels some to honour and some to dishonour 2 Tim. 2.20 applying it to the Elect and Reprobate in the Church of God We are told that the complexion of a visible Church under the Gospel is conversion the constituted matter converted ones and that this soul-complexion is the same in the whole body members having received the same Spirit of Adoption owning and experiencing the same grace of God But it is plain that Christ did neither see nor foresee any such purity of complexion nor can they that look upon Primitive Churches in the glasse of Scriptures see any more then Christ did discover Those words of Luke Act. 15.3 And being brought on their way by the Church they passed through Phenice and Samaria declaring the conversion of the Gentiles and they caused great joy unto all the brethren is made a fundamental ground-work of this building of such glory as though all conversion by the Word were attended by the changing work of the Spirit which happy glosse in case it would hold would turne all the grounds in the parable into good ground and a cōnvert or proselyte in an historical narrative would ever be the same with elect or regenerate But the words going before and following these if they may be but taken in will serve to spoil all this supposed glory and purity A sect riseth up and teacheth the Brethren that except they be circumcised after the manner of Moses they cannot be saved and what manner of men they were and how their Doctrine took we may read in Pauls Epistles to the Philippians Colossians and especially in that to the Churches of Galatia it almost wrought to the apostatizing of those Churches from the faith of Christ to another Gospel If ever these were one homogeneal body respective to soul complexion an abundant proof is given in against the Saints perseverance and for their falling from grace Paul was not so enamoured with their beauty when he tells them that he is afraid of them and travells again in birth of them And whether he had such high thoughts of the Corinthians let sundry passages in his Epistles to them witnesse Great complexion spots may be seen 1 Cor. Chap. 3.3 Chap. 6.8 Chap. 11.18 19 21. Chap. 15.12 34. 2 Cor. 12.20 21. So that it is plain that in primitive times Jewes and Pagans being wrought upon by the Word heard and miracles seen to make profession of and engage to a Christian faith and life were upon that account received of which as some had hearts sincere towards Christ so many were otherwise Through the whole Scripture there is no demurre put to the Baptisme of any who made profession of the Name of Christ save Saul concerning whom Ananias being warned of God to go to him and conferre sight upon him being struck blind objects the evil that he had done to the Saints at Hierusalem and that he had at present authority from the Chief Priests to bind all that called on the Name of Christ Acts 9.13 14. And when he afterwards assayed to joyn himself to the disciples that were at Hierusalem they were all upon that account afraid of him Neither Ananias at Damascus nor the Church at Hierusalem did put his sincerity in grace to the question upon that account they might
Gods way to infuse grace into the soul unfitted for it no more then it is to infuse life into the body unorganized A new being is put of God into the soul when reason appears to it of closing with it The Word Prayer Sacraments may all have a hand in it And all are in vain to the soul Word Prayer and Sacraments with all other Ordinances and endeavours unlesse they lead the soul to it make it thy businesse to come up to the Covenant or else it is without fruit that thou comest to the Sacrament CHAP. VIII SECT I. Of the necessity of Sacraments THe next Observation that the words offer is Sacraments are not arbitrary but necessary That Sacraments are not arbitrary but necessary the Covenant-people of God not onely may but must partake of them As God appointed so Abraham received this sign of circumcision And as he received it so all in confederation with him received it likewise Gen. 17.23 And Abraham took Ishmael his son and all that were born in his house and all that were bought with his money every male among the men of Abrahams house and circumcised the flesh of their foreskin in the self-same day as God had said unto him And the stated time for circumcision of those children who were born of parents in Covenant being the eighth day the text tells us That Abraham circumcised his son Isaac being eight dayes old as God Commanded him Gen. 21.4 And when Moses had a son born in his exile and had neglected this duty The Lord met him in his way from Midian to Egypt and sought to kill him Exrd. 4.24 he appeared in some formidable way of death to him in that way as many do conjecture that he appeared to Balaam on his way Numb 22.23 Not that God really intended his death whom he now employed in that great work to deliver his people out of Egypt but he appeared in this posture to let him know what his sin deserved and by these terrors to bring him and his wife to take the course after mentioned for prevention of it And though there have been some that have gone about to assign other causes of Gods anger against hith and this apparition in such terror yet no other in the text appearing and God departing from him upon the childs circumcision the neglect of that Command was undoubtedly the cause of it Whatsoever reason moved Moses to this neglect whether the fear of displeasing his father in law or his wife which Rivet judges to be most probable certain it is from the Lords displeasure against him that it was his sin This was after given in charge by Moses to the people of God Levit. 12.3 speaking of the birth of a man-child he saith The eighth day the flesh of his foreskin shall be circumcised This the Israelites except the intermission of it in the wildernesse exactly followed when the eighth day happened on the Sabbath that work was yet observed as Christ notes Joh. 7.23 On the Sabbath day they received circumcision that the Law of Moses might not be broken John Baptist therefore on the eighth day was circumcised Luk. 1.59 and Christ himself on that day was circumcised Luk. 2.21 as also Paul Philip. 3.5 That of the Passeover was appointed 400. years at the least after circumcision It had its first institution in Egypt Exod. 12.3 4. c. to be observed as a feast to the Lord throughout their generations to be kept as an Ordinance for ever ver 14. It was again commanded by Moses and inserted into the body of the Law Levit. 23.4 Numb 28.16 This was carefully observed by the Israelites in their generations though at some times when Idolatry prevailed sinfully neglected We read of many famous Passeovers observed viz. In Joshua's time in Hezekiah's in Josiah's dayes also by Ezra upon the return of Gods people out of the captivity of Babylon Ezra 6.19 It is observed of the Lord Christ that he kept four Passeovers after the time that he publickly appeared as the Messiah The last was the evening before his death concerning which he said With a desire have I desired to eat this Passeover with you before I dye Luk. 22.15 With extreme earnest affection he was carried towards it and then he put a period to it and did institute his Supper in the place and room of it That heavy menace so frequently threatened in the Law of being cut off from among their people is given out against the neglect of both of these Sacraments Gen 17.14 The uncircumcised manchild whose flesh of his foreskin is not circumcised that soul shall be cut off from his people he hath broken my Covenant Num. 9.13 The man that is clean and is not in a journey and forbeareth to keep the Passeover even the same soul shall be cut off from his people because he brought not the offering of the Lord in his appointed season that man shall bear his sin which commination however we do interpret it whether of the more immediate hand of God as dying childlesse The case of Jeconiah Jer. 22.30 or being cut off by untimely death The case of Er and Onan Gen. 38.1.9 and of Nadab and Abihu Levit. 10.2 or perishing everlastingly The case of all presumtuous and inpenitent siners 1 Cor. 6.9 or whether the execution be committed to man and that either the temporal Magistrate which was the case of Achan Josh 7. and of Shelomiths son Levit. 24.14 or by Ecclesiastical censure which was the case of the incestuous Corinthian 1 Cor. 5.13 As there be that appear for each of these which way soever it is understood it sufficiently proves a necessity of these Ordinances For the Sacraments of the New Testament when John baptised and the Pharisees did refuse to submit to his Baptisme the text saith They rejected the Counsel of God against themselves Luk. 7.30 and the Commission given to the Apostles to disciple all Nations baptizing them Matth. 28.19 implyes a necessity of all discipled ones to submit to Baptisme Mar. 16.16 He that believeth and is baptized shall be saved Faith is of absolute necessity in all that hear the tender of the Gospel and therefore it followes He that believeth not shall be damned and Baptisme is the ordinary way set up of God that leads to it Peter counsels his converts when he had them in an hopeful way Repent and be Baptized Act. 2.28 And Ananias counsels Paul Arise why tarriest thou and be baptized Act. 22.16 For the Lord Supper we find it under a precept 1 Cor. 11.24 25. Luk. 22.19 Do this in remembrance of me 1 Cor. 11.28 Let a man examine himself and so let him eat of this Bread and drink of this Cup implies as a preparation for it so also a necessity that we eat and drink of it so that every Sacrament hath its injunction upon it First The institution of it is a sufficient proof of the necessity God did never institute it to have it
neglected There is strength in that argument from the gift to the use Arguments evincing the necessity of Sacraments from the fruition of any thing from the hand of God as the servant the talent from his Master to the improvement of it These are instituted of God for his people and therefore for the use of his people That which the Apostle speaks respective to Gospel ordinances in general may be applyed to any one in particular We beseech you that ye receive not the grace of God in vain 2 Cor. 6.1 Secondly Frequent explicite commands are added as we have seen in the Scripture proofs respective to either of the Sacraments and though no other reason could be rendred yet the Soveraignty of heaven must be obeyed When the young Prophet that came from Judah 1 Kings 13. did eat bread upon his return expressely contrary to the command of God we know the judgement that followed when the like command is broke in refusal to eat there is the like danger God hath power in positives as well as negatives in commanding of eating as he hath in forbidding Thirdly As it is a duty so also a priviledg we obey a command when we receive a Sacrament and also take a gift And the sleighting of Gods favours equals the evil of disobedience to his commands What sin suffers more then theirs that upon call refuse to come to the wedding supper The gift is annexed to the duty Take eat this is my body they that do not eat have not the promise Fourthly Our necessity calls us to it we have proved the Supper to be an heart-breaking ordinance and there is none that deny it to be a soule strengthening ordinance Hunger will make haste to run to meat guilt to pardon and pain to ease and sorrow to comfort were we as sensible of our hunger or guilt we should make equal haste to Christ in each ordinance in this ordinance Those that are agreed about the necessity of Sacraments are yet at difference about the degree or kind of their necessity That distinction of necessity by precept or command of God and necessity as a means whereby salvation is gained is well known a Adversarii fatentur Sacramenta esse necessaria quia praecepta et etiam necessaira ut media utilia non tamen agnoscunt ullum Sacramentum necessarium simpliciter ut medium Bellarmine saies we yield to them the former that there is the necessity of a divine command upon them And they also yield to us that no other Sacraments of theirs are any otherwise necessary except Baptisme and repentance And we further yield that repentance is of necessity in the most absolute sense being understood of the change of the heart or conversion to God But not under any notion of a Sacrament As to their Sacramental repentance standing in confession in the eares of a Priest taking pennance and receiving absolution from him we do not so much as acknowledg any command of God concerning them All the dispute then is about Baptisme In which also we cannot grant that there is a command given of God concerning it but we must yield that it is necessary as a means whereby God in his ordinary way carries us on by his grace to salvation onely we deny such an absolute necessity of it as that no salvation can be obtained without it They yet yield that desire of Baptisme doth supply the want of it and we yield that those of years that neither have it nor desire it cannot be excluded from contempt of it This growing out of error as in Socinians The kind or degree of necessity in Sacraments and others we say it is dangerous but do not presently conclude it damnable But the want of it where there can be no desire of it as in infants they make damnable in which we wholly are dissenters and cannot yield a necessity of that height in it We have our reasons First Salvation was not tied to Sacraments in the Old Testament not to circumcision in room of which we have baptisme and is by the Apostle called by the name of Baptisme Col. 2.11 This is clear by the delay of it according to Gods command to the eighth day If those perished that died in the mean space which was the case of Davids child their parents obedience of Gods command brought them to perdition And salvation being not tied to Sacraments but attainable without them in the daies of the Old Testament there is no cause to believe that in the New Testament there should be restraint The promulgation of the Gospel did not streighten grace or make the way lesse passeable to life and glory Secondly They that are in Covenant with God are upon that account in capacity of Salvation This is plain what advantage is gained by Covenant if salvation be denyed But such are in Covenant many such that never were baptized This is as clear I will be thy God and the God of thy seed assoone as Abraham had a child he had a child in Covenant which howsoever Jesuits and after them Anabaptists would understand of the spiritual seed yet God as we see through the Old Testament ownes them as his in a greater latitude Those to whom he gave the land of Canaan are his seed there mentioned But he gave not the Land of Canaan to the spiritual seed onely Therefore they onely are not the seed there mentioned The New Testament holds it out in as great latitude as I have abundantly shewed Thirdly As Abraham the Father of the faithful came into a state of justification and salvation so others may attain to it in like sort This is evident of it self But Abraham was in a state of justification without application of any Sacrament in his state of uncircumcision and not of Circumcision as the Apostle argues by computing the time when it was said of him that he believed the Lord and it was accounted unto him for righteousnesse Rom. 4.9 10. Fourthly If Baptisme be of this absolute necessity that regeneration is affixt to it and none can be saved without it then it is in mans power to save and destroy as is said of Nebuchadnezzar whom he would he slew and whom he would he kept alive Dan. 5.19 which was the highest pitch of prerogative in regard of the outward man so it may be said of man respective to eternity of blisse or misery according to them the meanest midwife may Baptize them ready to give up the Ghost and save them neglect them and damne them The Infant set out in type Ezek. 16. And Moses in the flags lay sadly at mans mercy for this fading life but thousands of infants are alike at mercy according to this tenent for eternity Joh. 3.5 vindicated The great objection which is made on the contrary and that onely which is worthy of consideration is drawn from Christs words in conference with Nicodemus Joh. 3.5 Except a man be born of water and of
making good a lesser crime with high treason And whilest these add all this of their own they leave out the very whole of that which according to Scripture is essential to repentance which is a thorough change and amendment of our wayes And how they got it into their heads to thrust it among Sacraments a man might think of it even to amazement And they themselves are so confounded about it that they know not how to find any thing of a Sacrament in it Bellarmine sayes Papists agree not what that is in pennance that makes up a Sacrament that they affirm with great consent that Pennance is a Sacrament but confesses that there is difference among them to assign what in Pennance is the Sacrament here then sure is a glorious agreement And it were easie to multiply arguments against it 1. There is no outward visible sign appointed of God in this Pennance of theirs with any promise annext Arguments evincing pennance to be no Sacrament which even adversaries confesse is of necessity to the being of Sacraments Bellarmine who makes every thing to be visible that is any way sensible sayes That both confession and absolution is a visible sign in Pennance so that the words of the Pennance-taker and Pennance-doer concurre together to make a visible sign and this sign in that way visible as he can make it he onely affirms but never proves to have any Divine institution And his brethren Scotus Major Gabriel Dionys Cistersiensis deny that confession is any part of Pennance as Amesius observes and Soto denyes that absolution is any part of it 2. Repentance was in use in the Church and of equal efficacy as now when yet by their own confession it was no Sacrament viz. in the time of the Law in the time of John Baptist and of our Saviour Christ and therefore now it is no more a Sacrament then it was then 3. Baptisme is of the same use and serves for the same purpose as that which they imagine to find in their Pennance and engages to Gospel-Repentance for remission of sins And this is an undoubted confessed Sacrament and there needs not therefore any fiction of a second And the Reader may find this so at large disputed in Chamier Vorstius Amesius that I shall cease to add any more concerning it SECT VIII Extream unction no Sacrament THe third which they obtrude is Extream Vnction A rite which they administer upon mens departure out of this life as a viaticum to carry them hence And Bellarmine undertaking to make it good by reason saith It is meet that men should have support by divine providence in their departure out of the Church as they have in their entrance into it As they are saluted with a Sacrament so he would have one for their farewel likewise It is then wonder that the Jews had not one to answer Circumcision as they have novv found out one to ansvver Baptisme Providence it seems vvas then vvanting in that vvhich the Jesuite thinks meet should then have been provided The matter The matter of this Sacrament is oyl olive blest by the Bishop The form The form is in these words By this holy oyntment and his most tender mercy God forgive thee whatsoever thou hast offended by sight c. The effect The effects of it is first the healing of the body if it be found good for the soul though they never apply it till this be desperate Secondly the taking away of the remainders of sin but what sin they cannot determine The Minister The Minister of it is a Priest consequently a Bishop if he please For the subject capable of it six qualifications are required Qualifications of the person capable of extream unction 1. He must be a Christian 2. A weak one 3. One dangerously sick and weak 4. One of years with the use of reason 5. One not excommunicated 6. One that hath taken confession and absolution if he be found guilty of sin Ceremonies Ceremonies used in this Sacrament are two 1. The Letany and certain other prayers must be repeated 2. Seven parts of his body must be anointed viz. eyes ears nose mouth hands by reason of the five senses and the reins where is the seat of concupiscence and the feet upon account of the loco-motive faculty But whether all of this be essential they are loath to determine They have two onely Texts which they offer to produce to establish this Sacrament The first is Mark 6.13 And they cast out many devils and anointed with oyl many that were sick and healed them Mar. 6.13 vindicated This Bellarmine denyes to hold out any Sacrament and see also Jansenius upon the words likewise Ruardus Soto as Bellarmine tells us Bellarmine is induced to this opinion as he sayes because Luther Calvin and Chemnitius hold that the ointment Jam. 5. Mark 6. are both the same And he will make an hard adventure towards the losse of a Sacrament rather then he will joyn so far with such hereticks in opinion And this Text also together with that of James 5.13 is rejected by Cajetan as he is quoted by Chamier and Amesius It doth not appear saith he either from the words or from the effect that these words speak of the Sacramental anointing of extream unction but rather of that oyntment which the Lord Jesus instituted in the Gospel to be applyed by his disciples to the sick For the Text doth not say Is any sick to death but absolutely is any sick And the effect is the raising up of the sick And it speaks of forgivenesse of sins no otherwise then conditionally when extream unction is not given but even at the point of death And as the form of it speaks it tends directly to the pardon of sin Besides James commands that many Elders be sent for to one sick person and many for prayer Jam. 5.14 15. vindicated which is not done in extream Vnction So that when there are but two texts pretended for this Sacrament one Cardinal hath robb'd them of one and another of both Against the Sacramentality of this oyl we have these arguments 1. Sacraments are for all the covenant-people of God in general without respect had to this or that condition and this is for the sick onely 2. Sacraments are signs and seals of spiritual grace this is a sign onely of recovery from sicknesse being appointed for the sick to raise them up And whereas it is objected that pardon of sinne is here mentioned it is plain that it is onely mentioned in order to the cure of the bodily infirmity and to be obtained by prayer not wrought by the oyl The pardon of such sinne that may have brought upon the patient any such sicknesse as 2 Chron. 7.14 When the Land is under famine or pestilence there the Lord saies If my people that are called by my Name do humble themselves and pray and seek my face and turn
beares no relation to the cleansing of sin but washing with water and bread and wine no relation to the setting forth of the Lords death remembrance of him or life by him but the breaking eating and drinking Thirdly That which being removed nulls a Sacrament that is necessary to the being of Sacraments This is plain Nothing can destroy being but the want of that which is necessary to being But the removal or taking away of the use nulls and destroyes the bring of Sacraments Let not the foreskin be cut off nor the Lamb rosted and eaten the water not be applyed to the person nor bread and wine eaten and drunken there is no Sacrament therefore the use of Sacraments gives being to them Fourthly All benefit of and in the thing signified consists in the application therefore the Sacraments for their being use and benefit consist in their application likewise The consequence is grounded upon the analogy that is between the sign and the thing signified The antecedent is clear the blood of Christ the sufferings of Christ not brought home to the soul and interest obtained by application doth not benefit or profit Fifthly That which enters the definition of a Sacrament is of the being of it This none can deny But the use or office of a Sacrament enters the definition of it Ergo. The Apostle defines it to be a sign and seal which plainly speaks not the nature but the use of Sacramental elements Here is no Conroversie in this thing among parties save with the Church of Rome neither is there any with them save in the Sacrament of the Lords Supper They confesse that the being of Baptisme doth so consist in the use that without it it is no Sacrament Onely the Lords Supper for Transubstantiations sake though never used is still a Sacrament when they reserve it in a box carry it about for pomp hold it up for worship it is still a Sacrament The body of Christ is still there and if a mouse falls upon it the mouse receives a Sacrament knawes upon Christs flesh But when worms breed in it as they may by their own confession they are hard put to it They cannot breed upon accidents the shape the colour of bread cannot give being to worms And to say that the substance which remains there which is the flesh of Christ breeds them is no low blasphemy The generation of one is the corruption of another and God will not suffer his holy One to see corruption I remember an answer to this great difficulty when I first read Philosophy out of Conimbricenses Physicks That learned Society did determine that God by miracle did create matter and laid it by the consecrate host and that did putrifie and not the consecrated bread and so Worms were generated They sure believe that it is an easie thing to put God upon miracles Against this permanency of this Sacrament out of the use of it we say First If the use of this be instituted The Sacrament of the Lords Supper equally transient with Baptisme as well as the use of Baptisme and given in command then this Sacrament consists in the use as well as Baptisme This cannot be denyed for the institution and Comman of Christ must equally lead us in both But in the Lords Supper as well as in Baptisme the use is within the institution and given in Command by Christ Therefore this Sacrament of the Lords Supper consists in the use as well as that of Baptisme Whereas Bellarmine replyes to this that Christ commanded the bread to be eaten but not presently after consecration therefore to delay eating is not against the institution To this we answer 1. Neither did he command water as soon as set apart for Baptisme to be applyed to the party to be baptized yet till it be applyed the party is not baptized water is no Sacrament and so the bread and wine in that interim still applyed still wants the nature of a Sacrament 2. He did command it then to be eaten by Bellarmin's confession though not instantly to be eaten and he gave the like command of the cup as of the bread yea with more exactnesse a note of universality added Drink ye all of it yet their Laity have a Sacrament and never drink of it 3. That which the Apostles did that Christ enjoyned as Amesius well replyes they understood Christs intimation as well as the most nimble-headed Jesuites but they did not reserve it but did eat it Secondly If there be no footsteps in all the holy Scriptures of any other way of dealing with the elements of the Lords Supper then the eating and drinking of them then according to the institution they must be eaten and drunken But there is no footstep there of any other dealing with the Sacrament then eating and drinking Therefore according to the institution it is not to be reserved but to be eaten and drunk Indeed Chamier quotes Croquet replying that some of the Ancient have said that Judas took one part of the Sacrament and reserved the other for scorn but this may be well reckoned among others of like nature in their Legends And I would advise all those that believe it if they be ambitious to be disciples of Judas to follow it Thirdly The promise in this Sacrament is not to be divided from the precept by any that will expect a blessing But where the promise is This is my body this is my blood in the New Testament in the institution There is a precept Take eat Drinke ye all of this therefore they must eat and drink that will have benefit in the promise It would little I suppose please the Reader to hear Bellarmine Suarez and other Jesuits to exempt this Sacrament from the common nature of Sacraments and to make it permanent when the other as they speak are transeunt Thomas Aquinas Part 3. Quaest 73. art 1. resp ad 3. makes this difference between the Eucharist and other Sacraments This Sacrament is perfected saith he in the consecration of the matter other Sacraments are perfected in the application of the matter to the person to be sanctified Suarez disp 42. Sect. 4. quotes it with approbation and Scotus in quanto Dist 8. quaest 1. as he is quoted by Amesius All the Sacraments except the Eucharist consist in their use so that in them the Sacrament and the receiving of the Sacrament is the same He that pleases may read Bellar. Arguments lib. 4. de Eucharistia Cap. 2 3 4. Suarez in the place named with Whitakers Amesius Vorstius in 3. Tom. Bellar. Thes 9. pag. 406. Chamier against them both with others of that party de Eucharistia lib. 7. cap. 4 c. I shall desire to take up the Reader with that which I judge more necessary Gerard in his Common places Cap. 4. de Sacramentis makes it his businesse to find out the Genus in the definition of a Sacrament in which the general form of Sacraments he sayes is to be