Bloud of Christ namely That as Water washeth away the filth of the Body so the Bloud of Christ cleanseth us from the guilt and pollution of Sin And there is no question but the Bloud of Christ is the Fountain of all the grace and good communicated unto us either in this or any other Sacrament or Mystery of the Gospel But that this should be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Counter-part or thing figured by the Water in Baptism I believe not Because the Scripture which must be our guide and direction in this case makes it another thing to wit the Spirit or Holy Ghost this to be that whereby the Soul is cleansed and renewed within as the Body with Water is without So saith our Saviour to Nicodemus Iohn 3. 5. Except a man he born of Water and the Spirit he cannot enter into the Kingdom of God And the Apostle in the words I have read parallels the washing of regeneration and the renewing of the Holy Ghost as Type and Counter-type God saith he hath saved us that is brought us into the state of salvation by the washing of regeneration and the renewing of the Holy Ghost where none I trow will deny that he speaks of Baptism The same was represented by that Vision at our Saviour's Baptism of the Holy Ghost's descending upon him as he came out of the water in the similitude of a Dove For I suppose that in that Baptism of his the Mystery of all our Baptisms was visibly acted and that God sayes to every one truly baptized as he said to him in a proportionable sense Thou art my Son in whom I am well pleased And how pliable the Analogy of Water is to typifie the Spirit well appears by the figuring of the Spirit thereby in other places of Scripture As in that of Esay I will pour water upon him that is thirsty and flouds upon the day ground I will pour my Spirit upon thy seed and my blessing upon thine off-spring where the latter expounds for former Also by the discourse of our Saviour with the Samaritan woman Iohn 4. 14. Whosoever saith he drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a Well of water springing up to everlasting life By that also Iohn 7. 37. where on the last day of the great Feast Iesus stood and said If any man thirst let him come unto me and drink He that believeth on me as the Scripture saith that is as the Scripture is wont to express it for otherwise there is no such place of Scripture to be found in all the Bible out of his belly shall flow rivers of living water But this saith the Evangelist V. 39. he spake of the Spirit which they that believe on him should receive Nor did the Fathers or ancient Church as far as I can find suppose any other Correlative to the Element in Baptism but this of this they speak often of the Bloud of Christ they are altogether silent in their Explications of this Mystery Many are the Allusions they seek out for the illustration thereof and some perhaps forced but this of the Water signifying or having relation to the Bloud of Christ never comes amongst them which were impossible if they had not supposed some other thing figured by the Water than it which barred them from falling to that conceit The like silence is to be observed in our Liturgy where the Holy Ghost is more than once parallel'd with the Water of Baptism washing and regeneration attributed thereunto but no such notion of the Bloud of Christ. And that the opinion thereof is novel may be gathered because some Lutheran Divines make it peculiar and proper to the followers of Calvin Whatsoever it be it hath no foundation in Scripture and we must not of our own heads assign significations to Sacramental types without some warrant thence For whereas some conceive those two expressions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sprinkling of the bloud of Christ and of our being washed from our sins in or by his bloud do intimate some such matter they are surely mistaken For those expressions have reference not to the Water of Baptism in the New Testament but to the rite and manner of sacrificing in the Old where the Altar was wont to be sprinkled with the bloud of the Sacrifices which are offered and that which was unclean purified with the same bloud whence is that elegant discourse of S. Paul Heb. 9. comparing the Sacrifices of the Law with that of Christ upon the Cross as much the better And that whereas in the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almost all things were purified with bloud V. 22. so much more the bloud of Christ who offered himself without spot to God cleanseth our consciences from dead works V. 14. But that this washing that is cleansing by the bloud of Christ should have reference to Baptism where is that to be found I suppose they will not alledge the water and bloud which came out of our Saviour's side when they pierced him for that is taken to signifie the Two Sacraments ordained by Christ that of Bloud the Eucharist of Water Baptism and not both to be referred to Baptism I adde because perhaps some means fancies are corrupted therewith that there was no such thing as sprinkling or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in Baptism in the Apostles times nor many ages after them and that therefore it is no way probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sprinkling of the Bloud of Christ in S. Peter should have any reference to the Laver of Baptism Let this then be our Conclusion That the Bloud of Christ concurs in the Mystery of Baptism by way of efficacy and merit but not as the thing there figured which the Scripture tells us not to be the Bloud of Christ but the Spirit AND so I come to my other Quaere From what property or use of Water the washing therewith is a Sacrament of our new Birth for so it is here called the washing of regeneration and our Saviour saies to Nicodemus Except a man be born of Water and of the Spirit he cannot enter into the Kingdom of God For in every Sacrament there is some analogy between what is outwardly done and what is thereby signified therefore in this But what should it be It is a thing of some moment and yet in the Tractates of this Mystery but little or seldom enquired after and therefore deserves the more consideration I answer This analogy between the Washing with water and Regeneration lies in that custome of washing Infants from the pollutions of the womb when they are first born For this is the first office done unto them when they come out of the womb if they purpose to nourish and bring them up As therefore in our natural birth the Body is washt with water from the pollutions wherewith it comes besmeared out of the
matrix so in our second birth from above the Soul is purified by the Spirit from the guilt and pollution of sin to begin a new life to God-ward The analogy you see is apt and proper if that be true of the custome whereof there is no cause to make question For the use at present any man I think knows how to inform himself For that of elder times I can produce two pregnant and notable testimonies one of the Iews and people of God another of the Gentiles The first you shall find in the sixteenth Chapter of Ezekiel where God describes the poor and forlorn condition of Ierusalem when he first took her to himself under the parable of an exposed Infant As for thy nativity saith he in the day thou wast born thy navel was not cut neither wast thou washed in water to supple thee thou wast not salted at all nor swadled at all no eye pitied thee none to do any of these things unto thee to have compassion on thee but thou wast cast out in the open field to the loathing of thy person in the day that thou wast born Here you may learn what was wont to be done unto Infants at their nativity by that which was not done to Israel till God himself took pity on her cutting off the navel-string washing salting swadling Upon this place S. Hierome takes notice but scarce any body else for ought I can yet find that our Saviour when speaking of Baptism he sayes Except a man be born of Water and the Spirit he cannot enter into the Kingdom of God alludes to the custome here mentioned of washing Infants at their nativity The other Testimony and that most pertinent to the application we make I find in a story related by Plutarch in his Quaestiones Romanae not far from the beginning in this manner Among the Greeks if one that were living were reported to be dead and funeral obsequies performed for him if afterward he returned alive he was of all men abominated as a prophane and unlucky person no man would come in his company and which was the highest degree of calamity they excluded him from their Temples and the Sacrifices of their Gods It chanced that one Aristinus being fallen into such a disaster and not knowing which way to expiate himself therefrom sent to the Oracle at Delphos to Apollo beseeching him to shew him the means whereby he might be freed and discharged thereof Pythia gave him this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What women do when one in childbed lies That do again so maist thou sacrifice Aristinus rightly apprehending what the Oracle meant offered himself to women as one newly brought forth to be washed again with water From which example it grew a custome among the Greeks when the like misfortune befel any man after this manner to expiate them They called them Hysteropotmi or Postliminio nati How well doth this befit the Mystery of Baptism where those who were dead to God through sin are like Hysteropotmi regenerate and born again by Water and the Holy Ghost These two passages discover sufficiently the analogy of the washing with water in Baptism to Regeneration or New birth according as the Text I have chosen for the scope of my Discourse expresseth it namely That washing with water is a Sign of spiritual Infancy forasmuch as Infants are wont to be washed when they come first into the world Hence the Iews before Iohn the Baptist came amongst them were wont by this rite to initiate such as they made Proselytes to wit as becoming Infants again and entring into a new life and being which before they had not That which here I have affirmed will be yet more evident if we consider those other rites anciently added and used in the celebration of this Mystery which had the self-same end we speak of viz. to signifie spiritual Infancy I will name them and so conclude As That of giving the new-baptized milk and honey ad Infantandum as Tertullian speaks ad infantiae significationem so S. Hierome because the like was used to Infants new-born according to that in the 7. of Esay of Immanuel's infancy A Virgin shall conceive and bear a son Butter and honey shall he eat that he may know to refuse evil and chuse good Secondly That of salt as is implied in that of Ezekiel Thou wast not washed with water nor salted with salt Thirdly That of putting on the white garment to resemble swadling All these were anciently especially the first used in the Sacrament of our Spiritual birth out of reference to that which was done to Infants at their Natural birth Who then can doubt but the principal rite of washing with water the only one ordained by our Blessed Saviour was chosen for the same reason to be the element of our initiation and that those who brought in the other did so conceive of this and from thence derived those imitations DISCOURSE XVIII IOSHUA 24. 26. And Ioshua took a great stone and set it up there viz. in Sichem under the Oak which was in the Sanctuary of the Lord Alii by the Sanctuary Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Story whereupon these Words depend is this Ioshua a little before his death assembled all the Tribes of Israel at Shechem or Sichem there to make a solemn Covenant between them and the Lord To have him alone for their God and to serve no other Gods besides him Which they having solemnly promised to do saying The Lord our God will we serve and his voice will we obey Ioshua for a testimony and monument of this their stipulation erects in the place a great Stone or Pillar under an Oak which was by or as the Hebrew hath it in the Sanctuary of the Lord. Of this Oak or rather collectively Quercetum or Oaken-hold of Sichem is twice mention made elsewhere in Scripture For this was the place where Abram first sate down and where the Lord appearing unto him he erected his first Altar in the Land of Canaan after he came out of Haran thither as we read Gen. 12. 6. in these words And Abram passed through the Land unto the place of Sichem unto the Oak or Oak-grove of Morch where the Lord appeared unto him saying Unto thy seed will I give this Land and there he builded an Altar unto the Lord who appeared unto him And what place more fit for Abraham's posterity to renew a Covenant with their God than that where their God first made his Covenant with Abraham their Father Again it was this place where in the after-times of the Iudges◠one hundred and seventy years after the death of Ioshua the Sichemites made Abimelech the base son of Ierubbaal or Gideon King as we read Iudg. 9. 6. that all the men of Sichem gathered together and all the house of Millo and went and made Abimelech King by the Oak of the Pillar which was in Sichem The words are
22. 32. I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the living p. 801 Chap. 23. 19 the Altar that sanctifies the Gift p. 376 Verse 39. Ye shall not see me henceforth till ye shall say Blessed is he that cometh in the name of the Lord. p. 519 Chap. 24. 14. And the Gospel of the kingdom shall be preached in all the world p. 705 and then shall the End come p. 36 Verse 20. Pray that your flight be not in the winter nor on the Sabbath-day p. 841 Verse 29. Immediately after the tribulation of these days shall the Sun be darkned and the Moon shall not give her light and the Stars shall fall from heaven p. 615 753 Verse 34. This generation shall not pass till all these things be fulfilled p. 752 Chap. 25. 33 34. And he shall set the Sheep on his right hand but the Goats on the left Then shall the King say to them on his right hand Come ye blessed of my Father inherit the Kingdom c. p. 841 Chap. 27. 34. They gave him vineger to drink mingled with gall p. 518 S. MARK Chap. 1. 14. Now after that Iohn was put in prison Iesus came into Galilee preaching the Gospel of the Kingdom of God pag. 97 Verse 15. And saying The time is fulfilled and the Kingdom of God is at hand Repent ye and believe the Gospel p. 106 Chap. 11. 17. Is it not written My house shall be called a House of Prayer to all the Nations p. 44 Chap. 15. 23. And they gave him to drink wine mingled with myrrhe p. 518 S. LUKE Chap. 1. 28. Hail thou highly-favoured one p. 181 Verse 72. To shew mercy or kindness to our Fathers p. 801 Chap. 2. 1. that all the World should be taxed p. 705 13 14. And suddenly there was with the Angel a multitude of the heavenly Host praising God and saying Glory be to God in the highest c. p. 89 Chap. 6. 12. he continued all night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 67 Chap. 7. 47. Her sins which are many are forgiven therefore she loved much p. 766 Chap. 16. 9. Make to your selves friends of the Mammon of unrighteousness c. p. 170 Chap. 18. 28. Lo we have left all and followed thee p. 120 Chap. 21. 24. Vntil the times of the Gentiles be fulfilled p. 709 753 Verse 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then shall be Signs c. p. 744 753 Chap. 22. 20. This Cup is the New Covenant in my bloud p. 372 Chap. 24. 45 46. Then opened be their understanding that they might understand the Scriptures And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day p. 49 S. IOHN Chap. 1. 14. And the Wâ—rd was made flesh and tabernacled in us p. 266 Chap. 4. 20. Our Fathers worshipped in this Mountain p. 263 Verse 22. Ye worship what ye know not we worship what we know p. 49 Verse 23. But the hour cometh and now is when the true worshippers shall worship the Father in Spirit and Truth p. 46. Chap. 7. 37. As the Scripture saith out of his belly shall flow rivers of living water p. 62 Chap. 10. 20. He hath a Devil and is mad p. 28 Chap. 12. 28. Then came there a voice from heaven The people therefore that stood by and heard it said that it thundred p. 459 Chap. 17. 17. Sanctifie them unto or fâ—r thy Truth thy Word is Truth p. 14 Verse 19. And for them I sanctifie my self that they might be sanctified for thy Truth ibid. Chap. 18. 36. My kingdom is not of this world if my kingdom were of this world then would my servants fight p. 103 Chap. 21. 22. If I will that he stay till I come p. 708 ACTS Chap. 2. 5. And there were sojourning at Ierusalem Iows devout men out of every Nation under heaven p. 74 Verse 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 364 Verse 45. See Chap. 4. 34 Verse 46. And they continuing daily with one accord in the Temple and breaking bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the House ate their meat with gladness and singleness of heart p. 322 Chap. 3. 19. Repent and be converted c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so the times of refreshing may come p. 612 Chap. 4. 34 35. As many as were possessors of lands or houses sold them and brought the prices of the things that were sold and laid them down at the Apostles feet p. 127 Chap. 5. 3 4. And Peter said Ananias why hath Satan filled thine heart to lie to the holy Ghost and to purloin of the price of the land c. p. 115 Chap. 10. 1 2. There was a certain man in Caefarea called Cornelius a Centurion of the Italian band a devout man and one that feared God c. p. 165 Verse 4. Thy Prayers and thine Alms are come up for a memorial before God p. 164 Chap. 13. 48. And there believed as many as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eternal life p. 21 Chap. 14. 15. Who in times past suffered all Nations to walk in their own ways p. 515 Chap. 15. 16 17. After this I will return and will build again the Tabernacle of David which is fallen c. That the residuc of men might seek after the Lord and all the Gentiles upon whom my Name is called p. 455 Chap. 16. 13. And on the Sabbath we went out of the city by a river-side where there was taken or where was famed to be a Proseucha and Verse 16. It came to pass as we went to the Proseucha p. 67 Chap. 17. 4 There associated themselves to Paul and Silas of the worshipping Greeks a great multitude p. 19 Verse 18. He seemeth to be a setter forth of strange Gods because he preached unto them Iesus and the Resurrection p. 635 Chap. 18. 22. And he sailed from Ephesus and when he had landed at Caesarea having gone up and saluted the Church he went down to Antioch p. 323 Chap. 24. 16. ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this cause do I exercise my self to have always a conscience void of offence toward God and men p. 871 ROMANS Chap. 1. 23. They changed the Glory of the incorruptible God into an Image c. p. 5 Verse 25. Who changed the truth of God into a lie and served the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 49 Chap. 8. 20. For the creature was made subject to vanity Because the creature it self also shall be delivered from the bondage of corruption into the glorious liberty of the children of God p. 230 812 Chap. 9. 1. my Conscience also bearing me witness in the Holy Ghost p. 118 Chap. 11. 11 15. Through their fall Salvation is come unto the Gentiles for to provoke them to jealousie For if the casting away of them be the reconciling of the world p. 455
the Ancients 383. the same with Holy Table 389. the Altar of the true God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an Idol or false God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 391. anciently but one Altar in a Church and in one Diocess 326. whether it may be called Sulium Christi 824. anciently it was the place where the Prayers of the Church were offered to God 844 363 819 America The first Gentile inhabitants and the late Christian plantations there 800 Ananias his Sin was Sacriledge 116. how this Sacriledge is described 117. the aggravations of it 118 119 Angels The conceit of Dionys. Areopag of 9 orders groundless 40. Angels present in the Iewish Temple and our Churches 344 c. their presence an argument for a reverent behaviour there 346. where they keep their station there is Gods Shechinah or special Presence 343 c. Angels are in Scripture put for those over whom they preside 459 471 495 514 527. Good Angels not envious at the advancement of mans nature by Christ 90. nor grieve at the good of others 91 See more in Archangels Antiochus Epiphanes not meant by the Little Horn in Daniel 733 753. the Calamity under him for 2300 evenings and mornings Dan. 8. 14. whence it is to be reckoned 659 Antichrist meant by the Little Horn in Dan. 8. 10. 714. how he is a Counter-Christ and his Coming a counter-resemblance of Christs Coming 647. The Saracen and Turk not the Great Anâ—ichrist 644 c. who primarily meant by the Antichrist and the many Antichrists in S. Iohn's Epist. 664 900 Apocalyps is Daniel explicate as Daniel is Apocalypsis Contracta 787. the subject matter of it 756. it contains the Fares of the Church till Christs second Coming 440 917 918. it is properly the Prophecy of the Church of the Gentiles 575 880. a particular argument for the Divinity of the Apocalyps 853. the authority of it doubted of by whom 602. the admirablâ—â— prophecy in Scripture 582 Apostasie implies a Revolt from God and Christ by Idolatry 625. where it was expresly foretold in the Old Testament 666. it was to be a general one 648. but not such an absolute one as wholly to renounce Christ 645 c. 651. the two man Apostasies of Israel in Ieroboam's and Ahab's days describâ— d 242 The Apostles age when â—ended 360 To appear before the Lord what 260. all the Males of the Iews to appear bâ—fore the Lord thrice a year but the Women were exempted and why 261 Ara and Altare how they differ 392 Archangels their number Seven proved from Scripture and Tradition 40 c. 908. represented by the seven Lamps in the Temple 833 c. their Office twofold 43 Assurance not a Cause or Instrument but a Consequent of Iustification 309 310. Obedience is the way to Assurance 310 Astrology the Authors judgment of it 601 B BAalim what and whence so called 630 Babel's Tower the confusion and number of the Languages there 275 c. Babylon in the Apocalyps is Rome Pseudo-Christian 523 c. not New Rome or Constantinople 922. why called the Great City 484 912. and the Great Whore 523 643. what 's meant by her Golden Cup and the Name in her forehead 525. the twofold ruine of Babylon 489 Baptism called by the Ancients Signaculum Gods Seal or Mark 511. from what Analogy Water was used in Baptism to be a sign of Regeneration or the New birth 63. that by Water in Baptism is figured the H. Spirit not the Bloud of Christ. 62. 63 Bâ—ptisteries were anciently without the Church 330 Bath Kol Gods Oracle and Answer from Heaven accompanied with Thunder 458 c. Beasts in the Prophetick style signifie States and Kingdoms 780. the seven Heads of the Beast have a double signification 524 922. the Beast with Ten Horns what 498 499. the Beast with Two Horns what 505 Blasphemy is put for Idolatry 502 503 To Bless hath a threefold notion in Scripture 83 Blessing sometimes in Scripture signifieth a Gift or Present ibid. Body when a dead Body begins to corrupt 52 Bread signifies sometimes in Scripture all necessaries of life 689 Breaking of Bread put for the Communion of the Eucharist 322 Breast-place of judgment why so called 184 The Bride 's making her self ready for the marriage of the Lamb. 912 Burnt-offering what and why offered daily 287. it had annexed to it a Meat-offering and Drink-offering and was accompanied with Peace-offerings 371 C TO be Called is To be 445 465 Calling of the Gentiles See Gentiles Canaan or Palestine divided into three Provinces 100. its Husbandry and Harvests 297. its Breed of Cattel in the Spring and at Autumn ibid. this Land was promised to be given for an inheritance to Abraham Isaac and Iacob and not to their Seed only 801 c. a figure of Heaven 249 c. the Iews cast out of their own Land by the Romans who yet used not to carry other Nations captive what implied thereby 250 Captivity The three chief Captivities or Dispersions of the Iews 75 76. Three steps or degrees of the Babylonish Captivity 659 Catholick Epistles See General Ep. Cerriâ—i why mad-men were so called 29 30 Changing of Times and Laws what it implies in SS 737 Cherub and Cherubim whence so called 567. their form 917. why the Curtains of the Tabernacle and Walls of the Temple were filled with pictures of Cherubims 345 Chiliasme See Millennium Christ his solemn Preaching began not till Iohn Baptist had done his and why 97. his Death and Resurrection foretold in the Law Prophets and Psalms 50. 51. his Vniversal Kingdom and the Glorious state of his Church is yet to come 196 c. He is to be received whole not only as Priest but as King 308. He is given to us for an Example of life 157. How he is to be imitated 158 The Christian Sacrifice See Sacrifice The true Church of Christ never wholly extinguished 649. in what sense it was either Visible or Invisible under Antichrist 136 137 649 c. Churches or Places for worship in the first Century 323. in the second Century 326 in the third 329. Reasons to prove this 333. Objections answered from p. 334 to 339. at first the sacred meetings were in some Vpper-rooms set apart for Religious uses 321 322. Salute the Church at his House how to be understood 324. That Christians had such Places for Sacred worship was known to the Gentiles 332. To erect and set apart Places for Divine worship is from the instinct of Nature 340 c. A Land without such Places for Religion was counted Vnclean 341. Churches are to be magnificent and decently adorned 406 407 408 Circumcision the Verba solennia used therein 53 54 Clean Heart See Heart Clergy Clerus why so called 15 182. Their obligation to a special demeanour and differing kind of conversation from the Laâ—ety 15 181 182 Clouds Christ's Coming in the Clouds whence the phrase is borrowâ—d 754 764 788 Coenaculum Sion or Church of Sion