so called because it is to be received Sacramente Tertullian was the first that used this word the Church hath used it a long time it being above fourteen hundred years since he wrote Some think the names of Gods appointing are better then what are given by Ecclesiastical custom II. The Proper Nature of a Sacrament It is an applying of the Covenant of Grace to Gods people for their good by visible Signs Signum est quod praeter speciem quam ingerit sensibus aliud quidpiam in cognitionem inducit A sign is that which represents one thing to the eye and outward senses and another to the minde Circumcision is called a sign and a seal Rom. 4. 11. See Gen. 17. 11. Some signs are only significant as the ivie of wine some obsignative as the seal the thing contained in the Writ some exhibitive as anointing the Prophetical Kingly or Priestly Office The Sacraments do not only signifie the promise of Grace in Christ but also seal and exhibit the thing promised Vossius de Sacramentorum vi efficacia The Sacraments are signs to represent Instruments to convey Seals to confirm the Covenant Others thus distinguish of Signs First Some only serve to signifie and call to remembrance as the Picture of a man is such a sign as cals him to remembrance Secondly A ratifying sign as a Seal if one conveys Lands or Goods to another and sets his Seal to it this further clears his Title Thirdly Which exhibit the putting on a Cap or Ring makes him a Master or Doctor the delivering of one a Staff is the making of him a Lord Chamberlain the Sacrament is all these Christ cals to thy remembrance and sets before thy eyes all the benefits that come by him and shews thee all thy duties thou owest him 2. It is a sealing sign so circumcision is called Christ Grace the Promises Heaven are thine 3. It is an exhibiting sign brings Christ to the beleever communicates him more to him What ever other Ordinance the Church hath wanted ever since the Lord had a Church on earth it hath had this When man was perfect God gave him Sacraments even in Paradise the Tree of Life and the Tree of Knowledge of Good and Evil. Some Sacraments God gave unto man 1. In his innocent estate which were two 1. The Tree of Life 2. The Tree of the Knowledge of Good and Evil. 2. In his corrupt estate 1. Either before Christ prefiguring him 2. Or after Christ as memorials of him The Sacraments before Christ were 1. Either such as did belong to all sorts of people 1. The Flood and Noahs preservation in it 2. The Rainbow 2. Such as were peculiarly appointed to the Jews 1. Extraordinary during but for once or a short time and answering either to Baptism as 1 Cor. 10. 1. The Red Sea 2. The Cloud or to the Lords Supper 1. Manna 2. The Water flowing out of the Rock 2. Ordinary as 1. Circumcision answering to our Baptism Col. 1. 2. 2. The Passeover answering to the Lords Supper The Sacraments after Christs coming to continue till the end of the world were 1. Baptism 2. The Lords Supper III. What is the use of the Sacraments in the Church and what benefit the people of God receive from them They convey the mercies of the whole Covenant of Grace therefore Circumcision is called the Covenant Gen. 17. All the benefits of Christ are applied in the Sacraments the water out of the Rock is called Christ 1 Cor. 10. God doth nothing by the Word or Prayer but this Ordinance doth the same thing the one of the Sacraments is for begetting of life the other for confirming it It is an application of the whole Covenant of grace in a sign IV. The Parts of a Sacrament A Sacrament taken in its full extent comprehendeth two things in it 1. Rem terrenam That which is outward and visible which the Schools call properly Sacramentum And 2. Rem coelestem That which is inward and invisible which they term Rem Sacramenti the principal thing exhibited in the Sacrament 3. This sign must have the expresse Commandment of Christ for none can institute a Sacrament but he that can give the inward grace 4. There must be a promise of divine grace else it is no seal and it must be annexed to the Sacrament by God The command is for our warrant the promise for our encouragement In Baptism 1. the signum is washing with water 2. the signatum the bloud of Christ applied by the Spirit Iohn 3. 5. Tit. 3. 5. This was represented by the vision at our Saviours Baptism of the holy Ghost descending upon him in the similitude of a Dove As in our natural birth the body is washt with water from the pollution it brings with it into the world so in our regeneration or second birth the soul is purified by the Spirit from the guilt and pollution of sinne See Ezek. 16. 4 5. and Iohn 15. 5. 3. Christs command is Matth. 28. 19. Go and baptize 4. His promise is He that beleeves and is baptized shall be saved So in the Eucharist the outward and visible sign is the Bread and Wine 2. There is an Analogy between Bread and Wine which nourisheth the body and Christs body and bloud which nourisheth the soul. 3. A promise of saving grace to all that use the outward rites according to Christs institution Matth. 26. 28. V. The Necessity of the Sacraments They are necessary only Necessitate Praecepti not medii men may be saved without them That is necessary to the salvation of man without which he cannot possibly be saved These things are either 1. Simply necessary on mans part acknowledgment of sinne faith in Christ Jesus and repentance 2. So farre necessary as that the contempt or neglect of them bars a man of salvation Such are the Sacraments and outward profession The neglect of Circumcision and of the Passeover and the abuse of the Sacrifice of Peace-offerings by eating the same in uncleannesse wittingly was to be punished with cutting off No man was circumcised in those fourty years in which the Israelites were in the wilderness but many were born and died in that time Mark 16. 16. he saith He that beleeves not shall be condemned not he that beleeves not and is not baptized shall be condemned See that place Iohn 3. 5. answered in my Annotations VI. The Efficacy of the Sacraments The Papists say the Sacraments conferre grace by the work wrought as the pen of itself writeth the hand of the writer moving it so the Sacraments of themselves sanctifie being administred by the Minister They hold the efficacy of the Sacraments to be so great that there needeth no preparation or qualification of the receiver The Reformed Churches maintain That except the receiver be thus and thus qualified he loseth the benefit of the Sacraments See Acts 10. 47. Sacraments do not conferre grace by the actual doing and
of our entrance into the Covenant and admission into the Church Rom. 6. 3. our insition and incorporation into Christ is signified and sealed up by Baptism and hence it is once administred and never again to be repeated because of the stability of the Covenant of Grace Baptism is a Sacrament of Regeneration wherein by outward washing of the body with water In the Name of the Father the Sonne and the holy Ghost the inward cleansing of our souls by the bloud of Christ is represented and sealed up unto us Tit. 3. 5. Mat. 28. 19. Ephes. 5. 2. D. Gouges Catechism It may be thus briefly described It is the first Sacrament of the New Testament wherein every one that is admitted into the Covenant of Grace being by Christs Minister washed in water In the Name of the Father Sonne and holy Ghost is thereby publickly declared to belong to Christs Family and to partake of all the benefits that belong to a Christian. First Sacrament because first instituted and by the Lords order first to be administred being a Sacrament of our new birth 2. Of the New Testament because the old Sacraments ended with the old administration of the Covenant wherein the way to the Kingdom of heaven is more clearly revealed 3. Instituted by Christ himself the authour of it 4. The subject it belongs to all persons who can lay claim to the Covenant 5. To be administred by one of Christs Ministers Matth. 28. 19. He never gave commission to any to administer this Sacrament to whom he gave not authority to preach 6. The form to wash with water In the Name of the Father Son and holy Ghost See Aquin. partem tertiam Quaest. 66. Artic. 6. Utrum in nomine Christi possit dari Baptismus See also the 〈…〉 e there 7. The use and end of it is to be a publick declaration from God that one belongs to Christs family and partakes of all the benefits that concern a Christian. See of the uses of Baptism Perk. Cas. of Cons. l. 2. p. 130. to 135. A converted Pagan which makes profession of his faith and a childe not baptized may have right but this is a solemn declaration of it This washing with water In the Name of the Father Sonne and holy Ghost properly and by the Lords appointment notes the washing with the holy Ghost Iohn 3. 5. Tit. 3. 5. Mat. 3. 16. The Spirit descended like a Dove not only to confirm the Godhead of Christ but to shew the fruit of Baptism Heaven is opened and the Spirit poured out abundantly The Lutherans and Papists say we make it Signum mutile it is not a naked and bare sign The great Gospel promise was the pouring out of the holy Ghost and the sign water Isa. 44. 3. Zech. 13. 1. The Analogy lies in this the first office done to a new-born childe is the washing of it from the pollution of the flesh which it brings from the mothers womb so the first office Gods Spirit doth is to purge us from our filthinesse In the Eastern Countreys when they would shew no pity to their childe they threw it out unwasht Ezek. 16. 15. Baptism is a publick tessera or seal of the Covenant First The Priviledges of the children of God by Baptism are many 1. I am united to Christ and ingraffed into that stock his Spirit poured out on the soul is the bond of union between Christ and the soul therefore we are often said to be baptized into Christ Rom. 6. 3. Gal. 3. 27. 2. Hereby we are declared to be the sons of God we are said to be regenerate by him that is sacramentally Baptism is a publick standing pledge of our Adoption 3. It is a constant visible pledge that all our sins are done away in the bloud of Jesus Christ therefore these are joyned together in Scripture Mark 1. Act. 2. 38. See Act. 22. 16. Rom. 6. 18. Ephes. 5. 26. 4. It seals to us a partaking of the life of Christ our Regeneration and Sanctification See Acts 19. beginning It is called the Laver of our Regeneration Titus 5. It seals to us the mortifying of all the reliques of corruption and that we shall rise out of our graves to enjoy that eternal life purchased by Christs bloud 6. It gives us a right to all Gods Ordinances Secondly The Duties Baptism doth ingage us unto All that Christ requires of his people either in faithfulnesse to him or love and unity to his Saints Rom. 6. We are buried with Christ in Baptism therefore are obliged to walk holily Ephes. 4. When the Apostle presseth the people of God to keep the unity of the Spirit in the bond of peace he saith There is one Baptisme Baptism serveth for two uses 1. To teach us our filthinesse that have need of washing and to binde us to seek to God for the spiritual washing 2. To assure us by pawning the truth and fidelity of God unto us for that end that upon our so doing we shall be washed with the bloud and Spirit of christ We should make use of our Baptism 1. To resist actual temptations I have given up all to Christ 1 Cor. 6. 15. 2. As a cordial in all dejections of spirit Shall I doubt of the love of God and pardon of my siu sealed to me in Baptism 3. In our prayers to God he hath given us his hand and seal 2 Sam. 7. 27. In Baptism we devote our selves to God it s an Oath of fealty to Christs Laws As therefore Baptism is a pledge to us of what we may look for from God so it is likewise a pledge of what he may expect from us it will be a witnesse against us if we make not right use of it Psal. 87. 6. See Ier. 9. 26. and Act. 7. 51. The Turks say what a Mussel man one that is a professed servant of Mahomet as we say baptized to do this See Rom. 6. 2. Luther tels a story of a pious Gentlewoman that when the devil tempted her to sin she answered Satan still Baptizata sum I am baptized Ex veteri Ecclesiae consuetudine in Baptismo renunciatur Satanae pompis ejus Vossius de orig progres Idol We cannot serve both God and the Devil such contrary Lords Mat. 6. 24. See 1 Cor. 10. 21. Baptism is administred but once the use of it continueth as long as we live We should make use of it 1. To quicken our repentance Have I so long ago promised to renounce all sin and yet am I hard hearted and impenitent The Scripture cals it the Baptism of Repentance for remission of sins because it serveth not alone as a bond to tie us to seek to God for repentance and to set upon that work but also to tie the Lord God unto us to give us the grace of repentance when we seek it at his hands and endeavour to practise it and whereby we are said to put on Christ and to be baptized into Christ and
one Circumcision And Baptism had in the Apostate Churches of Christians is answerable to Circumcision retained in Israels Apostasie Now Circumcision being once received in the Apostasie of Israel was not repeated again at their returning to the Lord and leaving of their idolatrous wayes to serve him according to his Word but they that were so circumcised were without any new Circumcision of the flesh accepted at Ierusalem and admitted to the Passeover of which none might eat that was uncircumcised In like manner also Baptism being once received in the Apostatical Churches of Christians is not to be repeated again when any so baptized return unto the Lord and forsake their Idolatries submitting themselves to the truth of the Gospel Iohns ibid. c. 3. p. 27. Whether the children of such as are excommunicated may be baptized M. Cotton and M. Hooker oppose this The Sacraments saith he are given to the visible particular Churches of Christ Jesus and to the members thereof such therefore as are cut off from their member-like Communion with the visible Church are cut off also from the Seals of that Communion Baptism and the Lords Supper As therefore we do not receive an Heathen to the fellowship of the Supper nor their seed to Baptism so neither dare we receive an excommunicate person who is to us as an Heathen unto the Lords Supper nor his children to Baptism M. Perkins in his Cases of Conscience lib. 2. cap. 9. gives several reasons to prove that children of Parents which are professed members of Christ though cut off for a time upon some offence committed have right to Baptism Attersol of the Sacraments l. 2. c. 6. saith The children of excommunicate persons may be baptized Repetition of Baptism or Rebaptizing There is but one Baptism as there is but one body Ephes. 4. 5. Reasons against Rebaptization of such as are rightly baptized 1. Baptism is primarily and properly the Sacrament of our new-birth Tit. 3. 5. of our insition into Christ which is done but once 2. In no place where the institution of it is named is there any mention directly or by consequence of any rebaptizing of it nor any order taken about it whereas in the other Sacrament we have a Quotiescunque in the very Institution 3. Baptism succeeds Circumcision which was but once administred nor to be administred any more as is clear from the total silence of the Scripture and â—osh 5. 4. 4. It is numbred among Heresies in the ancient Church to reiterate a Baptism which was acknowledged to be valid M. Martials Def. of Infant-Bap p. 68. The Errour of Rebaptizing arose upon a corrupt understanding and interpretation of that place Act. 19. 5. They are not the words of Luke the writer but of Paul the speaker continuing his speech of Iohns Disciples and hearers and are not to be understood of the twelve Disciples Some prove from that place that Iohns Baptism and Christs do differ but few urge it â—or the reiterating of Christs Baptism Baptisma est irreiterabile Sacramentum Galatinus de Arâ—an Cathol verit lib. 10. cap. 3. The Anabaptists or Antipoedobaptists themselves will rather deny our Baptism to be a Sacrament then grant a necessity of rebaptizing Private Baptism From St Iohns preaching and baptizing in open meetings we conclude that both preaching and baptizing ought to be in publick Assemblies The Baptism of Midwives and in private houses rose upon a false interpretation of Iohn 3. 5. where some do interpret the word rather of the material water wherewith men are washed whenas Christ takes it there by a borrowed speech for the Spirit of God the effect whereof it shadoweth out cleansing the filth of sin and cooling the great heat of an unquiet conscience as water washeth the thing which is foul and quencheth the heat of the fire It is not a private action of faith but publick and of the whole Congregation whereby another member is received into the visible Church and as it were incorporated into the body all ought to have their part in it as they are members of the same Church and so it ought to be then done when all may best tâ—ke knowledge of it As in Corporations both of the Universities and also of the Cities and Towns none are admitted in them but in a full Congregation or in a publick Assembly where all may be present and give their consent So in the visible Church by Baptism they ought then to be incorporated when the Assemblies are greatest and when all may most conveniently be present which is the Lords Day There was no publick Assembly when the Eunuch Acts 8. and the Goaler Acts 16. were baptized Whether wanting Water we may baptize with Sand or Water distilled and compounded This came at first from that opinion That they are damned which die unbaptized The Minister may not baptize with any other liquor and element then with natural common and ordinary water We may allow mixture of water with wine in the Lords Supper as well as the mixture of compound water with common in the Sacrament of Baptism If no composition may be used then much lesse may any other sign be used and so the element clean changed and the Ordinance of God altered for the Church of God hath no liberty to bring in any other sign in place of water See Levit. 10. 2. Whether it be lawful to use the sign of the Crosse in Baptism In St Augustines time yea before it the Christians as they used to sign their fore head with â—he Crosse in token that they were not ashamed of Christ crucified whom the Jews and Gentiles reproached for the death which he suffered on the Crosse so they brought thereof into the Sacraments and used both the figure of the Crosse and crossing in other things of God also Doctor Rainolds against Hart p. 504. In the Revelation the worshippers of the Beast receive his mark and the worshippers of the Lamb carry his mark and his Fathers in their fore-heads Hence came the first use of the Crosse in Baptism as the mark of Christ into whom we are initiaâ—ed and the same afterwards used in all Benedictions Prayers and Thanksgivings in token they were done in the name and merit of Christ crucified Mede on Ezek. 20. 20. Had not the Popish abuse and superstitions about the Crosse made us jealous of all use of it who would not have thought this a decent ceremony at the administration of Baptism to reminde all the Congregation of their Christian profession and warfare to which the Sacrament it self doth oblige them D. Burgesse See Weemses Christian Synagogue p. 208. and Boyes his Remains p. 166. and Masons Sermon on 1 Cor. 14. 10. The unconformists dispute against the Surplice and Crosse not onely as monuments of Idolatry but as signs analogical of mystical or sacramental signification in nature and use one with the Jewish Ceremonies a will-worship having no ground
opinion of tying grace to the Sacraments overthroweth 1. The highest and most proper cause of our salvation which is Gods free election to which only grace is tied 2. The only meritorious cause of our Regeneration which is the bloud of Christ properly purging us from all sin 3. The most powerfull next and applying efficient which is the holy Ghost Titus 3. 5. The Papists thrust the souls of such babes as die without Baptism into a Limbus puerorum a place very near hell and their bodies out of Christian burial as they call it into an unhallowed place The Thief on the Crosse wanted the outward Baptism yet was saved Luke 23. 43. He that beleeveth and is baptized shall be saved See M. Perk. Cas. of Consc. l. 2. p. 108. to 115. Baptism is necessary not only as a thing commanded but as an ordinary means of Salvation yet that necessity is not so absolute that the denial of Baptism even to Infants should be a certain argument of perdition The Persons who must baptize The Papists say Those that are not ordained and women in case of necessity may baptize No woman is a fit Minister of Baptism For 1. The Minister in his ministerial actions sustaineth the person of Christ which a woman cannot do 2. Those which are called to baptize are called also to preach for the Sacrament without the Word is a dumb Ceremony and as a Seal to a blank and Paul who would not permit a woman to teach ministerially would much lesse suffer her to baptize If any man should set the Kings broad Seal to any instrument but the Lord Keeper his fact were high treason And is there lesse danger in counterfeiting the great Seals of Gods Covenant Aquinas parte tertia Quest. 67. Artic. 3. saith Laiâ—us potest baptizare and Art 4. mulier potest baptizare That place Matth. 28. is as strong against womens baptizing as it is against their preaching For the Ministery of the Word and Sacrament cannot be pulled asunder which the Lord hath joyned together from time to time The Priests and Levites which were appointed to teach the people were also appointed to sacrifice and minister other Sacraments in the Church Cartwright denieth Women and Laicks power Whitgift and Hooker plead for it but K. Iames would have it appropriated to the Minister The ordinary Minister of Baptism is a person consecrated Baptism being the solemn Rite of initiating Disciples and making the first publick profession of the institution it is in reason and analogy of the Mystery to be ministred by those who were appointed to collect the Church and make Disciples D. Taylors Divine Instit of the offices Ministerial Sect. 4. Zippora circumcised her sonne before her husband Moses which was a Prophet of the Lord and to whom the office of Circumcision did appertain 2. She did it in choler If the essentials of Baptism be observed viz. washing In the Name of the Father Sonne and holy Ghost it is Baptism The Baptism of Hereticks is Baptism and therefore it is imputed to Cyprian for an errour that he affirmed Baptizatos ab Haereticis esse rebaptizandos and the Donatists are esteemed Hereticks for that reason No man may baptize himself Smith was a Se-baptist he baptized himself which neither Iohn Baptist nor any did before him How Christs Baptism and Iohns differ There was the same Doctrine the same Rite the same Oblation of Grace in the Baptisme of Iohn and Christ Therefore it was the same Baptism for Substance and of the same efficacy Vide Scultet Exercit. Evangel lib. 1. cap. 35. The Persons who are to be baptized Infidels converted to the faith and the Infants of one or both Christian Parents Some deny Baptism they acknowledge not the baptizing of Infants or others but onely the inward Baptisme of the Spirit See Matthew 28. 19 20 Mark 16. 26. The Scriptures teach that this Sacrament is necessary for Infants Iohn 3. The Scriptures shew that Infants are in Covenant Ezek. 6. 20. that is at the birth his by vertue of the Covenant and were in times past sealed with the seal of the Covenant They witnesse that the Kingdom of Heaven belongs to Infants Matth. 19. By Baptism Christians are admitted into the Society of this Kingdom Antipoedobaptists acknowledge from Matth. 9. 14. Rom. 9. 11. that Infants are saved See Psal. 103. 17. Christ commands all Nations to be baptized Infants are part of a Nation Mat. 28. 11. I think the Apostle doth plainly hold Col. 2. that Baptism hath succeeded in the room of Circumcision which is also the common and received opinion of Divines Gillesp. Miscel. c. 18. Infants of Christian Parents ought to be baptized because the children of the Jews in Covenant were circumcised for let the particular differences between Circumcision and Baptism be never so many yet in this they agree that they are both Sacraments of initiation and so belong to them that be in Covenant the faithful and their seed M. Ball. Vide Rivet in Gen. 17. That which confirms me in the belief that the Apostles did baptize Infants where they baptized housholds where fathers and children were together is because of the continued practice of it in the Church of God ever since of which we have as good evidence as of any controverted point in Ecclesiastical History Supposing Infant-baptism a nullity I cannot understand how any in the world should this day be lawfully baptized unlesse it can be made good that a person unbaptized himself may be a lawful Minister of Baptism to others for certainly untill the Anabaptists arose in Germany all the baptized world were baptized while they were Infants and consequently the first Anabaptist was baptized by an unbaptized person and so in conclusion we must all turn Seekers and be content without Baptism till Christ give some extraordinary commission from Heaven unto some men to be Apostles in this businesse M. Martials Def. of Infant-bap p. 245. A man by embracing one errour undertakes for all of the same cognation and line as for example He that is entangled with the errour of those who deny the lawfulnesse of Infant-baptism stands obliged through his engagement to this one errour to maintain many erroneous and Anti-Evangelical opinions Where ever God takes parents into Covenant he takes their children also See Deut. 27. 14 15. 2. Infants are as capable of the benefits of Baptism as men there is no benefit of Baptism but the party that receiveth it is passive we are said to be baptized into Christ to be made one with him the union begins on his part so to receive remission of sin 3. Infants while they are so may be truly members of a visible Church Luke 18. 16. One hath better ground to go by to administer Baptism to a childe of believing Parents then to men of years a mans profession may be unsound and hypocritical for the other I have Gods promise I will be
Experience teacheth That all Heresies either began or increased from the mis-understanding of Scripture Some particular places of Scripture have been much abused by Hereticks The Arians laid their foundation upon Prov. 8. 22. and much urged that Ioh. 14. 22. The Manichees perverted that place Phil. 2. 7 8. He was found in the form of a servant Montanus yea and the Turks lay hold on that place Ioh. 14. 16. I will send you another Comforter which the Turks say is Mahomet The Papists wrest that place to their purpose Matth. â—6 18. Thou art Peter and upon this Rock will I build my Church The Familists bring that Luke 17. 21. The Kingdom of God is within you The Antiscripturists stick not to urge those Scriptures Ioh. 6. 45. 2 Cor. 3. 6. Thirdly The Scripture it self doth give testimony to it self that it is Divine it is called a Light Psal. 119. 105. because it discovers it self The Testimony and the Testimony of the Lord because it bears witness to it self The Prophets give Testimony of Moses Mal. 4. 4. The New Testament of the Old 2 Pet. 1. 19 20. Peter gives testimony of Pauls Epistles 2 Pet. 3. 15. and Paul witnesseth That all Scriture was given of God 2 Tim. 3. 16. which must be meant of all Scripture even of the New Testament that being the last Epistle which Paul wrote as appears Chap. 4. 16. Fourthly None of all these Arguments can undoubtedly perswade the heart Certitudine fidei that the holy Scripture or any Doctrine contained in it is the Word of God till we be taught it of God till the holy Spirit of God have inwardly certified and assured us of it This is called the Scaling of the Spirit of God Ephes. 1. 13. by this the Scripture is imprinted in our hearts as the sign of the Seal in the wax Other Arguments may convince but this is absolutely necessary this is allsufficient to perswade certainly Matth. 11. 25. The holy Ghost is the Author of light by which we understand the Scripture and the perswader of the heart by which we believe the things therein to be truly Divine 1 Iohn 5. 6. It is the Spirit that beareth witnesse because the Spirit i. Metonymically the Doctrine delivered by the Spirit is truth But he that is spiritual saith Paul that is the man enlightned with the holy Ghost judgeth all things 1 Cor. 2. 15. that is all things necessary to salvation So to prove that there is a God reasons may be brought from nature and the testimony of the Church but no man can believe it savingly but by the holy Ghost It is hard to carry the matter even between the Socinians Reason and the Familists Spirit Socinians will have nothing but Reason no infused Habits and so they destroy the Testimony of the Spirit The Familists will have nothing but Spirit they rest wholly in an immediate private Spirit There art three that bear witnesse in earth Blood that is Justification by the bloud of Christ and Water i. Sanctification by his Grace And the Spirit say some witnesseth in these But ye have an Unction from the holy One and ye know all things that is Ye have received from Christ the holy Ghost the Comforter and he hath taught and instructed you in all things which are necessary to the salvation of your souls for you to know and be instructed in See vers 27. The testimony is made up by arguing Whosoever believeth and is sanctified shall be saved So the Antiquity Efficacy and Majesty of the Scripture the Fidelity of the Pen men and its wonderful Preservation prove it to be the Word of God The Spirit of God witnesseth That this Word which hath these remarkable advantages above all other Writings is the Word of God The Spirit doth neither witnesse concerning my salvation nor that the Scripture is the word of God immediately but ultimately Because I am a believer and my faith is sound it assureth me that I am in the state of salvation and so he maketh use of the excellencies in the Word to irradiate my understanding We are commanded to try the Spirits true joy is first heard out of the Word before it be felt Psal. 51. 8. Spiritual joy is an affection proper to spiritual life that life is by faith and Faith cometh by hearing Job 33. 22. See Ioh. 16. 14. Some question whether every part and parcel of the Scripture be divinely inspired as those places Touch him and he will curse thee to thy face Curse God and die and that Psal. 14. 1. Some answer thus these places are Historically inspired not Dogmatically Another Question is Whether preaching be not divinely inspired as well as the Word written The preaching of the Prophets and Apostles was divinely inspired but the preaching of our Ministers no further then it agrees with the Word Some say The Scriptures are but a device of mans brain to give assistance to Magistrates in civil government Nothing is more repugnant to prudence and policy What policy was it in the Old Testament to appoint Circumcision to cut a poor childe as soon as he came into the world Two and twenty thousand Oxen were spent at the Dedication of one Altar to sacrifice so many Oxen and Sheep such useful creatures Christ chose silly illiterate men to propagate the Gospel This serves for Information of our judgement and assures us of divers Truths 1. That the Scriptures are for themselves worthy to be believed they have Authority in and of themselves not borrowed from any persons in the world by which they binde the consciences of all men to receive them with faith and obedience for their Authors sake alone and the Divine Truth which shines in them though they should not be commended unto men by any authority of any creature Such as is the Authority of the Authour of any writing such is the Authority of the writing it self for all the strength of the testimony depends upon the excellency of the person which gives the testimony now God is the Author of these writings Thus saith the Lord therefore such Authority as he hath such must they have a supream highest Authority which borroweth from none and is subject to none So this acknowledgment of their original teacheth that we must not believe them for the Authority sake of any man or men for Gods Word can borrow no Authority from men Iohn 5. 34. I receive not testimony from man saith Christ that is need no mans testimony As the first goodnesse is to be loved for it self so is the first truth to be believed for it self saith Aquinas And as Christ by himself could demonstrate that he was the Messias so the Word by it self can prove that it is the Word of God We affirm That the Scriptures are known to be of God by themselves the Papists maintain that we cannot be certain of the Scriptures Divinity by any other
in the life to come is called the Beatifical vision 3. Difficult God being infinite and our understanding finite betwixt which two there is no proportion who knows the things of God save the spirit of God A created understanding can no more comprehend God then a vial glass can contain the waters of the sea His wisdom is unsearchable Rom. 11. Iob 11. 7. and 26. 13. The Holy Fathers thought no word lawful concerning God which he hath not in his holy word granted us to use Euclide answered very fitly to one asking many things concerning the gods Coetera quidem nescio illud scio quod odêre curiosos Simonides being asked by Hiero What God was required some days time to be given him to think of it and as many more at the end of them still doubling his time for inquiry till at last being by Hiero asked a reason of his delays he answered him Because saith he quò magis inquiro â—ò minus invenio how much the more I inquire the less I understand The glorified Saints in heaven though they know God to their own perfection being spirits of just men made perfect yet they shall never know God to his perfection None but God himself can know God perfectly Iohn 1. 18. 1 Tim. 6. 16. Tunc enim dicitur aliquid comprehendi quando pervenitur ad finem cognitionis ipsius hoc est quando res cognoscitur ita perfectè sicut cognoscibilis est Aquinas part 1. Quaest. 14. Art 3. qui prè infinita prosequitur et si non contingat aliquando tamen proficiet prodeundo Hâ—l de Trin. l. 2. We know God per viam eminentiae negationis causationis 1. All perfection which we apprehend must be ascribed unto God and that after a more excellent manner then can be apprehended as that he is in himself by himself and of himself that he is one true good and holy 2. We must remove from him all imperfections whatsoever he is Simple Eternal Infinite Unchangeable 3. He is the Supreme cause of all Ier. 2. 13. There is a threefold knowledge of God 1. An implanted knowledge which is in every mans conscience a natural ingrafted principle about God O anima naturaliter Christiana said Tertullian Apologet. c. 17. 2. An acquired knowledge by the Creatures Psal. 19. 1. that is the great Book in every page thereof we may behold the Deity Praesentemque refert quaelibetherba Deum 3. Revealed knowledge of faith spoken of Heb. 11. 6. and this is onely sufficient to Salvation The Heathens had the knowledge of God in a confused manner they might know there was a God and that he was to be worshipped but could not learn who God was or what kinde of God he was and how to be worshipped 2 Tim. 1. 10. Rom. 1. 19 21. and 2. 14. a practical knowledge v. 15. Which shew the work of the Law written in their hearts not the gracious writing promised in the Covenant the light of nature is not sufficient to bring men d to salvation Onely in ludah is God known Psal. 76. 1 2. and 1â—7 19. See Iohn 14. 6. and 1â— 27. Ephes. 2. 11 12. The Heathens might know Gods Nature and Attributes that he was the Creator of the world that by his providence he did preserve and rule all things but they could not by the most industrious use of all natures helps attain unto any the least knowledge of God as he is mans Redeemer in Christ they know not the truth as it is in Jesus Ephes. 4. 21. Vide Barlow exercitat Metaphys de Deo exercit 4. In God we will consider 1. His Nature 2. His Works In his nature two things are considerable 1. That he is 2. What he is That God is is the most manifest clear evident ungainsayable truth in the world It is the first verity and the principal verity from which all other truth hath its original and it is the foundation of all true goodness and Religion truly to believe it so saith the Author to the Hebrews He that cometh to God to do him any service or to receive any benefit from him must believe that is be firmly and undoubtedly perswaded that God is Some think this is a needless subject to treat of but it is necessary 1. Because the most universal and incurable disease of the world is Atheism Psal. 14. 1. fond surmises are wont to grow in the hearts of all where Religion is not setled Foundation-stones indeed cannot be guarded so much by argument as divine testimony 2. Supreme truths should be laid up in the greatest certainty if the principles of Religion were firmly assented to confidence would follow of its own accord 3. It is good often to revive this truth of the being of God the forgetfulness of God is a kinde of denial of him Psal 9. 17. and 10 4. By a God we mean an essence better then all other things and before all other things and of whom all other things are such a first essence is God and such an essence there must needs be neither is any thing of absolute necessity but this one thing even the Divine essence Reasons to confirm this that there is a God are taken from authority or Testimony and reason The Testimonies are 1. Of God himself 2. The Creature 1. General of all men 2. Particular of each mans conscience Reasons may be drawn from two chief places viz. The effects and the contrary The effects are either 1. Ordinary and those 1. Natural both General the making and preserving of the world and Special the framing or maintaining of each man or other like creature in the world 2. Civil the upholding and altering the States of Kingdomes and particular Countreys 2. Extraordinary miracles Arguments from the contrary are two 1. The Being of the Devils 2. The slightness of the reasons brought to disprove this truth or to shew the Contrary Though no man can prove â causa why there should be a God yet every man may collect ab effectu that there is a God By that wisdom which we see to have been in the making that Order in the Governing and that Goodness in the preserving and maintaining of the world All which prove as effectually that there needs must be a God as either warming or burning that the fire must needs be hot That there is a God is proved 1. By Testimony 2. By Reason 1. By the Testimony of God himself he that testifieth of himself either by word or writing is God hath written a Book to us in which he affirms of himself that he is every page almost and line of Scripture point to God He begins his Book with himself saying In the beginning God made heaven and earth He concludes this Book with himself saying If any man shall take ought from this Prophecie God shall take away his part out of the Book of life In every particular prophecie he testifieth the same thing
race of men besides and so God is satisfied by his sufferings and obedience so that he may be and is in justice ready to forgive the sins of men for his sake Hence we are said to be the righteousnesse of God not of man or Angels because it is such a righteousnesse as God accepts of as equivalent to that dishonour offered him by sin This may seem to have been signified by the fabrique of the Ark Table Incense Altar all which signified Christ for they were all made of Wood even Shittim-wood a Wood not subject to corruption but this Wood was overlaid with gold to expresse that the meannesse of the humanity was hidden out of Gods sight and the excellency of the Deity causeth the Church to be so acceptable to the Father and to come so near unto him Therefore the Apostle saith That God redeemed us with his own bloud had it not been Gods bloud we should not have been washed from our sins by it So the Scape-goat carried away all the sinnes into the wildernesse the Goat that was slain did it not This Scape-goat signified the God-head which though it self did not suffer yet made the sufferings of the humanity available to wash away our sins as one man of great quality and place is sit to be set in balance with ten thousand common souldiers and his life alone fit to be a ransome for them all so it is in this case else we could never have been redeemed Thirdly Christ must do some things after his Redemption which cannot be done but by God he must pour forth the gift of his Spirit upon us baptizing us with the holy Ghost as Iohn Baptist taught and none can send the Spirit of God into the hearts of whom he will but he that is God Again He must overcome sinne in us and Satan for us and guide and govern his Church to eternal life through all the multitude of those enemies which lie in wait to hinder their salvation which no lesse power and wisdom could do then the power and wisdom of God even infinite wisdom and infinite power He must vanquish principalities and powers that must save us so could none but God himself Lastly It made most for the commendation and honour of Gods infinite grace that he would imploy so eminent a person in the businesse of our Redemption being a work of so iufinite abasement and difficulty Suppose that some Angel had been able to do this work and to do it perfectly yet it more exalts the excellency of Gods love to mankinde which he intended to shew in this work that he might convince Satan of lying when he chargeth him with not loving men that he would seek no meaner person but his own and onely Sonne Herein is the love of God made manifest that he sent his Sonne into the world and herein is love that he loved us and gave his Sonne to be a propitiation for our sins As a King might equally dispatch a businesse for the ransoming of his servant by a meaner Person if he would but to grace him the more and to shew greater respect to him he effecteth that treaty by the most honourable personage of the Court. We give the best gift we have to them we love most though another might serve the turn so God gave the best thing he had or could give to redeem us his onely Sonne So much of this that Christ is God and how and why he must be God CHAP. III. Of CHRISTS being Man NOw I am to shew in the next place that he was man Christ is set forth three wayes in the Scripture 1. Christus in promisso so the Patriarchs and Saints beheld him under the old Covenant he was set forth unto Adam in the seed of the woman Gen. 3. 15. to Abraham as the seed in whom all Nations are blessed to Iacob as Sâ—iloh to Iob as Goel to David as the Messiah to Zachary as the man whose name is the Branch to Malachi as the Sunne of Righteousnesse with healing in his wings 2. Christus in carne 1 Joh. 14. 2 Tim. 3. 16. 3. Christus in Evangelio Christ as he is discovered and set forth in the Gospel that is the glasse wherein we behold the glory and excellency of Christ 2 Cor. 3. 18. But I am now to speak of his Incarnation or his being a true man 1. He had the name of a man 2. He came of the race of mankinde He is called Man 1 Tim 2. 5. Luk. 23. 47. The Son of man Dan. 7. 13. Matth. 8. 20. 16. 13. Mark 10. 45. Apoc. 1. 13. This the Scripture foretold before in saying That the seed of the woman should crush the Serpents head and that in the seed of Abraham all Nations should be blessed and that a branch should spring out of the root of Iâ—sse Therefore the Apostle saith He was made of the seed of David according to the flesh And he that confesseth not that Iesus Christ is come in the flesh is not of God More particularly Christ is called The Son of Mary Luke 1. 31 44. the holy Ghost goes further and shews of what Tribe he was Heb. 7. 14. nay of what family Rom. 1. 3. 2. He had the birth and growth of a man he was conceived in the womb of his mother as a man Luke 1. 31. He was born in the usual time as a man Luk. 2. 7. swadled like a man Luk. 2. 12. He grew up as a man both in respect of body and minde Luk. 2. 40 52. and therefore he was a true man 3. The same thing is proved evidently by the story of the Gospel which ascribes to him the parts the sufferings the actions and affections that are peculiar to man He had the essential parts of a man a body as it was written A body thou hast given me and they took his body from the crosse and laid it in a sepulchre a soul Matth. 20. 28. 26. 35 38. Luke 23. 46. Iohn 10. 15. 5. 21. Knowledge Understanding Wisdom and Will which are proper to the reasonable soul are given unto him He did dispute and reason He had the integral parts of a man as bones flesh hands and feet They pierced his hands and his feet A Spirit hath not flesh and bones as you see me have They crowned his head with a crown of thorns and one of the souldiers thrust a spear into his side and forthwith came out water and bloud he lift up his eyes to Heaven he kneeled on his knees and prayed sure he was very man that had all the parts of a man 4. He had the infirmities which accompany the whole nature of mankinde He was Hungry Matth. 4. 2. Thirsty Iohn 4. 7. Wept Iohn 11. 35. was Weary he died as other men do giving up the Ghost Iohn 19. 30. 5. He had the actions of a man he sate down to meat he drank of the fruit of the
id est scipsos excommunicant magnam reprehensionem meretur Id. ib. Mali non polluunt coenam bonis etiamsi malis sunt permixti coena tamen pura est Beza de Presb. c. 6. Vide Caâ—vin Instit l. 4. de externis mediis ad salutem c. 1 Sect. 15. Instruct. adversus Anabapt Husseys Plea for Christian Magistracy a Gospel-worship See D. Homes his mischief of mixt Communions b On Hos. 5. 3. Cant. 7. 2. The navel and belly are both hidden parts and therefore set forth the mysteries or Sacraments of the Church Baptism and the Lords Supper The navel serving for the nourishing of the Infant in the womb resembleth Baptism nourishing Infants it wanteth not liquor 1. Of the bloud of Christ to justifie us from sinne 2. Of the Spirit of Christ to sanctifie and cleanse us from sinne The Belly viz. The Lords Supper is an heap of wheat for store of â—xâ—â—lâ—â—nâ— â—weeâ— and fine nourishment set about with Lilies because onely the faithful pure Christians shall be admitted to partake in the Sacrament M. Cotton in loc The corruptions of the Church of England are such that a man in abstaining from the pollutions thereof ought not to lever himself from those open Assemblies wherein the eternal word of the Lord God is preached and the Sacraments administred although not in that puâ—iâ—y which they ought to be Cartw. second Reply against Whitgise second Answer 38. 1 Cor. 5. 6. Tameâ—si impiorum causa qui se acramentis admiscent Sacramentum non est deâ—linandum tamen quoad datum nostra in potestate est omnis conatus diligentia adhibenda est ut nos cum piis aggregantes â—â—probos à Sacramentorum communione procul abigamus quod ut omnibus promiscuè incumbit ita singulari cura industria ab Ecclesiae moderatoribus procurari debet Cartw. in Harm Evang. 1 Sam. 2. 17. The Priests were unsanctified men therefore no doubt many more * On 1 Cor. 11. 28. Zanchy taxeth such as will abstain from the Lords Supper and those also who will say Manebimus quidem in Ecclesia veniemus ad audiendum verbum ad preces sed quî possumus in coena communionem vobiscum habere cum ad eam admittantur multi impuri â—â—rii c. He saith Non aut obtalem abusum Ecclesia definit esse Ecclesia Christi aut pij impiorum in sacris communione possunt contaminari Animam priùs tradam meam inquit Chrys. in Matth. Hom. 83. quà m Dominicum alicui corpus indigno Sanguinemque meum effundi potiua patiar quà m sacratissimum illum sanguinë praeterquam digno concedam * M. Burrh on Hos. 6. 4. Etiamsi suis oculis minister quispiam viderit aliquid agentem quod coenae exclusionem mereatur jure tamen nec debeat nec possit nisi vocatum convictum legitimè denique secundum constitutum in Ecclesia ordinem damnatum à mensa Domini cum auctoritate prohibere Beza de Presbyt p. 28. St Augustine and others think Iudas was admitted to the Lords Supper and M. Cartwright also so judgeth from that connexion Luk. 22. 19 20 21. Si pâ—i communione in sacris cum impiis pollui possunt cur ergò Christus à Coeua non arcet Iudam quem optimè norat esse impuriss 〈…〉 m nebulonem ne â—â—â—â—ri Apostoli ejus consâ—rtio polluâ—rentur Zanch. de Eccles c. 7. Yet afterward he saith â—onstat Dominum Iesum non prius suam instituisse c 〈…〉 m quà m legalem de Paschate absolvisset Joan. autem c. 13. ait â—udam posteaquam à Domino Iesu offulam intinctam in catino ubi agnus erat accepisset hoc est statim exivisse Si statim exâ—vit nondum absolutâ— lâ—gali coenâ— quomodo intersuit coenae Dominicae quae illam consecuta est M. Humfreys Vindication of a free Admission to the L. S. Vide Aquin. Sum. partem tertiam Quaest. 87. Art 2. It followed the celebration of the Passeover which was kept at even Act. 20. 7. Tempus vespertinum propriè spectabat ad Pascha vetus ex loge Quia vero Christus Paschati Coenam substituere volebat utrumque Sacramentum eâdem vesperâ unum post aliud celebravit vetus per novum abrogavit Ita per accidens factum est ut novum Sacramentum tempore Vespertino sit institutum Unde coenae nomen accepit in hodiernum usque diem retinuit Neque Apostoli ad tempus Vespertinum se astrinxerunt sed pro occasione Coenam administrarunt alià s diurno tempore ut legere est Act. 2. 46 alià s intempesta nocte ut Act. 20. Quo facto satis ostenderunt tempus coenae per se esse indifferens Paraeus De Ritu Fractionis in S. Eucharistia c. 5. * Plin Epist. 97. ad Trajanum Eucharistiae Sacramentum antelucanis coetibus sumimus Tertullian de Corona militis It is a great condescension for God to give us any outward signs and pledges of his faithfulfulnesse we are bound to believe in his Word Panis vinum quum prae caetoris cibis sint alendis corporibus nostris accomodatae commodissimè nobis illum designant in quo uno vita aeterna residet Bezae Quaest. Resp. Paulus non praeceptum vocat sed institutum 1 Cor. 11. 23. Iam verò est eaque fuit semper sub lege etiam rigida symbolorum natura ut facile ex causa probabili omitti se ferant Sic panes sacros quos lex solis sacerdotibus aâ—â—â—xerat in suos usus vertit David Sic Circumcisio tam severè praecepta Paschalis Ceremonia omissa totis annis 40 quibus Hebraei per desertas Arabiae terras ambularunt nempè quod inter itinera parum commodè interventuri fuerant tot dies aut otio tribuenda aut medicando corpori Grotius an semper communicandum per symbola cap. 5. Ephes. 5. 26. Act. 8. 36. Matth. 28. 19. Act. 2. 16. M. Eltons Catech Constat Eucharistiae Sacramentum duabus externis partibus id est duplici materia pane poculo Neque quenquam contradicentem pati potest discritissima relatio institutionis apud Matthaeum Marcum Lucam Paulum neque perpetua Ecclesiae traditio Chamierus de Sac. l. 8. See Iansen Concord on Luk. 22. p. 155. the danger of communicating in both kindes The Church of Rome hath decreed Conc. Trident Sess. 21. c. 2. That it is not necessary for the people to communicate in both kindes and holdeth them accursed that hold it necessary for the people to receive the Cup consecrated by the Priest Vide Cassand consult See D. Featleys Grand Sacriledge of the Church of Rome chap. 1 2 c. to the 16. Chapter And Bishop Davenants L. Quest. in his Determinat And Master Cartwrights Rejoynder pag. 281 282 283 284 285 286 287. The Apostle sometimes putteth the other part viz. drinking of the Cup for the whole celebration of the Supper 1 Cor. 12. 13. The Heathens â—alled a feaâ—t