onely one dark on the one part and bright on the other which seems more probable The first being fitly understood of the various appearances of one and the same Cloud The Cloud not ordinary but supernatural and not a variety of Clouds 2. For the nature of it or matter whereof it did consist which doubtlesse was Supernatural and extraordinary Had it been of the common nature of Clouds which is a thick moist exhalation drawn up by the heat of the Sun it could not have been of so many years durance neither could it have subsisted at all elsewhere then in the middle region of the air The reflex from the earth would soon have dissolved it 3. For the Motion of it It is plain that it followed not the motion of the heavens The motion of it guided by an Angel so it could not at any time have stood still neither was it carried at all uncertainty with the blasts of winds as ordinary Clouds are but the motion was ordered according to the good pleasure of God by the Ministery of an Angell The form of it was in appearance as a pillar Exod. 14.9 4. For the Forme of it it was in appearance as a pillar The smoke which in a calm season ascends out of Chimneys sets out the shape of it being called pillars of smoke Cant. 3.6 of no greater breadth then the tabernacle as appears Numb 9.15 Had it been of any greater breadth it had hindred the Israelites prospect and had it not been of eminent height it could not have been visible for the guidance of Israel in that distance in which many of them were often from it The Vse is that which is most considerable and that was two-fold The use of it 1. As Israels guide 1. As Israels guide as Numb 9. is fully held forth When the Cloud stood still they were to keep in their quarters and when that moved they were to march and to march that way that it led This was the constant use of it as the Psalmist Psal 98.14 observes and also the Levites on their day of Israels humiliation Neh. 9.19.2 As Israels guard 2. As Israels guard Exod. 14.19 20. It used to be in the van now it was placed in the reare It had formerly gone before them as a guide but now it stood behind them as a guard so that Egypt eagerly set upon the pursuit of them could not come near them Of this the Psalmist takes notice Psal 150.39 He spread a Cloud for a covering and a fire to give them light by night so that here God was a Sun and shield The second observable providence is Israels passage through the Sea which we find Exod. 14.21 22. Exod. 14.21 22. opened And Moses stretched out his hand over the sea and the Lord caused the sea to go back by a strong East-wind all that night and made the sea dry land and the waters were divided And the children of Israel went into the midest of the sea upon the dry ground Several things observable in Israels passage through the Sea and the waters were a wall unto them on their right hand and on their left With frequent Scripture-observations upon it Josh 4.23 Psal 78.13 Psal 114.3 Heb. 11.29 In Moses words we see First The Author of this great work and this is twofold 1. Principal the Lord. 2. Secondary Moses stretching out his hand upon the sign given Secondly The instrument a strong East wind imployed of God to force the waters against their natural current In which we see 1. The continuance a whole night 2. The effect that it wrought to divide the waters and to make the land dry God will keep up his agents untill his work be done 3. Israels passage They went into the midst of the sea upon the dry ground 4. Their security The waters were a wall unto them on the right hand and on the left Some have thought that there were several divisions of the sea into parts according to the several tribes of Israel but this is without ground all that we can collect is that the whole of Israel and of those that joyned themselves to them had a safe passage made them they all went out both old and young sons and daughters Exod. 10.9 and all these had a passage cut to their hand The third remarkable providence is Manna The narrative of it we may see Exod. 16.14 15. Exod. 16.14 15. opened And when the dew that lay was gone up behold upon the face of the wildernesse there lay a small round thing as small as the hoar-frost on the ground And when the children of Israel saw it they said one to another It is Manna for they wist not what it was And Moses said unto them This is the bread that the Lord hath given you to eat and mentioned in several other Scriptures Num. 11 7. Psal 78.24 Deut. 8.3 Nehem. 9.20 Joh. 6.31 49 58. Several remarkable occurrences might be observed about it which is not needful to stand upon From whence Manna hath its name It had the name from the Israelites question upon the sight of it not knowing it they said Manhu which is what is this It was given to Israel upon their complaint against Moses and Aaron that they had brought them forth out of the land of Egypt to kill them with hunger Exod. 16.3 4. And it continued with them till they came into the Land of Caanan The time that it did continue with Israel and had eaten of the old Corn of the Land Josh 5.12 Whether it were of the same kind with that which at this day in several Countries is found is much disputed but whether it were the same or in nature differing from it it was certainly miraculously provided to their hands It was miraculously provided otherwise it would have been found in that wildernesse both before and after those fourty years of Israels travels through it It was called by the name of Angels food Psal 78.23 Not that the Angles feed upon it but by reason of the excellency of it as the tongue of him that excells is called the tongue of Angels 1 Cor. 13.1 Though that which some talke of the rarity of it A fable concerning it rejected and would gather out of the Wisdom of Solomon Chap. 16.20 21. that it was fitted to every mans taste and as any did fancy so it was If any did desire to eat of an Egg that was turned into an Egg or to eat of an Hen or Lamb that was forthwith turned into such a dish and so was a figure of transubstantiation may well be reckoned amongst the Legend-tales Then the Israelites would never have complained that their soul loathed that light bread Num. 21.5 Nor had they had cause to have said as they did Num. 11.4 5 6. Who shall give us flesh to eat We remember the fish which we did eat in Egypt freely the Cucumbers and the Melons and
included and concludes 1. In the negative that it is not to be defined a sign and in the affirmative that it is an action Though this perhaps might rather have been taken into consideration when we spake of Sacramental signes and laid open that part of the definition yet being slipt there it may not inconveniently be spoken to in this place In this determination of his he supposeth he meeteth with a double error One of the Papists but now examined that the Eucharist is a permanent thing and not transient which it cannot be in case it be an action And the other both of Papists and the followers of Calvin as he calls them both of which affirm that it is a sign and that must supply the place of the genus in the definition and though he professes willingly to yeeld that Sacraments may be called signes in respect of their office and end yet he will not have it put into the definition forgetting it seems for he doth not once take notice of it that the Apostle in the Text so defines it His Reasons to conclude that Sacraments are not to be defined as signes are 1. a Aliud est res ipsa aliud ejus officium ac finis aliud appellatio ejus ex officio aliud definitio ex essentia Definitio est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo genus in definitione peti debet ex rei definitae essentiâ jam vero esse signum non pertinet ad quidditatem sed ad ejus finem usum A thing it self is one and the end and office is another The appellation of it by the office is one and the definition by the essence is another Now to be signes and seales is the end and office of Sacraments To which I answer That Sacrament denoteth the office and use for which such and such an element according to Divine appointment serves If we should go about to define bread or water which are appointed to be signes to be signes and seales we should run upon a great errour For it is neither of the essence of bread nor wine to be a sign But defining a Sacrament in that way we hold forth the very essence of it 2. He saies b 2. Definitio debet constare ex prioribus notioribus Sacramenta esse signa sigilla ex prioribus notioribus quia ipsorum cognitio pendet ex actionibus ceremioniis hae enim cum fine qui est signare conjunctae dicuntur signa sigilla The definition ought to consist of that which is before and better known then the thing defined But signes and seales are not before and better known then Sacraments The minor which every one will be ready to deny he proves Because the knowledg of them depends on actions and Ceremonies as though the Elements alone were signes without consideration of the actions which in the institution are enjoyned His third reason is because c 3. Proprium genus debet esse propinquum signum autem est genus Sacramenti remotum tum quia à fine petita est haec denominatio tum quia mediantibus actionibus certo verbo externo elemento constantibus signant to be a signe is not the immediate but the remote genus of a Sacrament which he proves in that it is no sign oterwise then by reason of actions accompanying Where we meet with the same mistake as before If it be by the help of actions that they are signes it is then by help of themselves Elements with their actions and not otherwise are signes 4. He saies d 4. Pars rei non est genus rei ut totius signa in oculos incurrentia sunt pars Sacramentorum una terrena scilicet cui adjuncta res coelestis invisibilis Sacra mentum proprie dictum constituit One part of a thing is not the genus of it as whole But signs are but part of a Sacrament There being two parts one terrene and the other heavenly and therefore it is not the genus To which I reply 1. The action which he puts into the definition is but one part sure and the earthly part whether it be the action of the dispenser or receiver that he understands by action 2. It seems that he would have a definition of an outward Element and Christ put into one notion together 3. We define that which lies upon our hand by divine institution which is the office of such and such Elements with the actions about them leading to the thing signified Lastly He saith e 5. Genus non debet esse ambiguum at qui vox signi est ambigua c. that the genus in a definition must not be ambiguous But this is ambiguous for men speak of signes ambiguously But this is nothing to those that speak distinctly of signes when they put them into a definition and make it to appear what signes they mean So that the Apostles defini-nition making Sacraments signes is yet uncontroulable And defence being made that they are rightly defined to be signes all that is said to prove that action is to be the genus may easily be answered 1. The author by an induction proves that actions are enjoyned in all Sacraments which we easily yield and as easily prove that those are significant actions and so make up the sign and that they are Sacramentall not quâ actions for then as often as we eat bread or drink wine we should be at a Sacrament and as often as a woman puts water upon her childs face she should be about baptisme 2. Sacraments saith he are actions Circumcision is an action so the Paschal Lamb Baptisme and the Lords Supper The first is the cutting off the foreskin the second is the rosting and eating of a Lamb the third is dipping or sprinkling with water and the fourth eating and drinking bread and wine Answ 1. And all these are significant actions in and about an outward element and so we are where we were 2. These instances are no proofes that Sacraments are actions but that action is required to the making up of a Sacrament It is not simply action but an action with restraint to such an Element in and about such a subject Circumcision in any other part could have been no Sacrament nor yet eating of any other creature in the time of the law then a Lamb of the flock or of the herd nor yet any other eating and drinking of bread and wine then in the manner prescribed And so we may say of dipping pouring or sprinkling 3. He does not tell us whether it be the dispensers action or the receivers that makes a Sacrament In Circumcision and Baptisme he speakes nothing of any action in the receiver In the Passeover and Lords Supper he saies nothing of any action of the dispenser And it is for the receivers sake that the Sacrament is appointed and Isaacs Circumcision and every infants Baptisme if not Abrahams Circumcision and Baptisme
condescend to our weaknesse to answer what infirmity can expect or feeblenesse crave We might think that Gideon was exceeding bold with God to ask a double sign for the strengthening of his faith in the promise of God to save Israel by his hand yet we see God is pleased to gratify him Judg 6.39 40. yet God deales more abundantly with us not onely in a double but a multiplied confirmation to make good every truth which he hath been pleased to manifest And as he teacheth us by similitudes drawn from earthly things as we see in the Prophets and parables from our Saviours mouth so also to speak to our eyes in these signes and seales ratifying and confirming heavenly things unto us Those great mercies which no thought can reach are set out in so obvious a way that every eye doth behold and see That water which we employ for our common use and among other necessary services cleanses all filth that cleaves to us serves to set out that great mystery of the blood and Spirit of Christ taking away both guilt and filth of sin The bread which we have at our table the wine which we drink for our food and repast that sets out both the attonement and divine nourishment which our soules find in the flesh and blood of Christ crucified and dying for us There is abundant weaknesse and tottering in our faith that needs in this manner to be strengthened Abundance of sweet mercies in our God that will vouchsafe this to strengthen and support us Secondly If Christ thus condescends to our weaknesse Christs compassion towards us should move us to compassionate our selves in making provision of these helps let us learn to have compassion of our selves and not neglect or despise so great favours If Christ had judged us to have been of strength he had never tendred us this crutch and when he sees that we need it and therefore hath provided it let us see that we do not reject or despise it Is it not to imitate Ahaz in his obstinacy who when he could not believe the promise that God would deliver him and his people from the combined power of Israel and Syria that were then before Jerusalem and having a sign tendred him of God either in the depth beneath or the height above for his assurance in the thing he answers he will not desire a sign Isa 7.11 12. he will rather dwell in his unbelief and perish As that sign was to that promise so all Sacraments are to Gods great promise He that casts away Sacraments indulges unbelief and we may well fear that he shall dwell in it to destruction CHAP. XI SECT I. The whole of the work of Sacraments is by way of sign and seal THe next observation followes The whole office and use of Sacraments All that the Sacraments work on the soules of receivers is by way of sign and seal They have no immediate effects for the working of any inward graces or priviledges but as our understanding is exercised by them as Indicative signes and our faith as ratifications and seales of the promises The text that we have under our hand is abundantly full to his purpose Scarce any text holds out a truth I may say more clear and full then this text doth that which is here delivered if we take in the context with it The Context opened to which the copulative And leads The Apostle having in the former Chapter delivered the doctrine of justification by faith goes on here to make it good by the Example of Abraham and his argument rendred in syllogistical form appears to be this As Abraham the father of the faithful was justified so must all the faithful This is taken for granted as needing no proof But Abraham the father of the faithful was justified not by works but by faith The Assumption consists of two parts and the Apostle proves both 1. The negative that he was not justified by works this he proves by two arguments 1. If he were justified by works then he hath whereof to glory ver 2. But he hath not whereof to glory before God Ergo he was not justified by works 2. If he were justified by works the reward were reckoned not of grace but of debt ver 4. But the reward is not of debt but of grace Ergo. Which he further confirmes by the testimony of David describing the blessednesse of man to whom the Lord imputeth righteousnesse without works saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord will not impute sin ver 7 8. As David describes blessednesse that way man is blessed But David describes it to be by imputation of righteousnesse and not by works Ergo. The affirmative that Abraham was justified by faith he proves by a full testimony of Scripture Gen. 15.6 He believed in the Lord and he counted it to for him for righteousnesse Now it might be objected that this justification of Abraham and blessednesse that David speaks of was nothing to the Gentiles uncircumcised but to the Jewes in the state of Circumcision and so Circumcision may yet have an hand in justitification This the Apostle denies ver 10. and proves the contrary by the time of Abrahams justification which was in uncircumcision not in Circumcision If Abraham were justified in uncircumcision then Circumcision hath no hand in justification But Abraham was justified in uncircumcision Ergo But then the greatest question is to what end or purpose he was circumcised having already that righteousnesse which doth justify what needs more Circumcision then might have been let alone The Apostle answers that he was circumcised on a twofold account for a double reason The first is in reference to his own estate in faith which equally concerns all in his state of believing He received the sign of Circumcision a seal of the faith which he had being yet uncircumcised The second in reference to the whole Church that he might be the Father of all that believe in Circumcision or in uncircumcision so that we have both the Apostles authority and his argumentative discourse for confirmation of our point That the work and efficacy of Sacraments is by way of sign and seal We shall find Peter giving his vote with Paul in this thing where he enters a dispute about Baptisme as Paul here doth about Circumcision as you may find 1 Pet. 3.20 21. having mentioned Gods long suffering towards disobedient ones in the daies of Noah while the Ark was a preparing he saies Few that is eight soules were saved by water That element which as an executioner of divine vengeance destroyed the world of the ungodly as an instrument in the hand of God preserved Noah and his family It destroyed the world by overwhelming of them as after it did Pharaoh and his host It saved Noah and his household by keeping the Ark above trees rocks mountaines buildings or whatsoever might have been
These Sacraments theirs and ours are not in that manner Rule 1 one but that there are many circumstantial differences between them 1. They differ in their outward signes appearing to us in several shapes That which was seen in Circumcision differed much from water in Baptisme and a Lamb whether of the herd or flock differs much from bread and wine 2. Ours are of greater ease then theirs There was pain and smart in Circumcision which the new Circumcised Shechemites felt to their cost Gen. 34.25 which happily might occasion the neglect of circumcision of Moses his sonne through the Mothers tendernesse as may be gathered from her words Exod. 4.25 Neither was the Passeover without cost and pains especially to them that lived at a great distance from Jerusalem 3. There is farre more light accompanying our Sacraments then theirs not in themselves for as much might be gathered if not more for significancy from their outward signs then from ours but by reason of the clear discovery of the promises and open full manifestation of their use 4. Ours were without blood theirs were accompanied with blood one of the person receiving the other in the sign received 5. Old Testament-Sacraments had their period and others follow in their place Ours must not cease until all time ceaseth Baptisme must hold to the end of the world Matth. 28.20 And the Lords Supper until Christ come 1 Cor. 11.26 But none of these make any substantial difference nor any more then that which is circumstantial or gradual The outward dresse in which they differently appear can make no difference in substance A seal is one and the same whether the wax be red green or yellow yea whether the impression be in wax or dough whether the signet have the Letters of a mans name or the Arms that he gives Men look at the grant to which the seal is put and not at these circumstances Neither matters it whether they be done with trouble or ease and where their worth is not known they are not therefore in themselves of lesse value And though they do not endure alwaies their efficacy is yet no lesse whilest they last If we eye circumstances of this nature ours may be advanced But if we eye the substantial work theirs will be equal Hereupon so different speeches are quoted from Austins pen Some highly advancing our Sacraments above theirs and others parallelling theirs with ours which with this distinction may be fairly reconciled and as we have heard the author himself thus reconciles them Secondly Those undervaluing phrases of Old Testament-Sacraments Rule 2 which are sometimes found in the Prophets and Apostles and brought by adversaries to put them at a great distance behind ours are either spoken as they were abused and misobserved by Jews in unbelief and impenitence and not according to their institution or lawful use in which case we might say the same of Baptisme or the Lords Supper Or else we must understand them as having an end by Christs coming in the flesh put to them and so in their use dead if not deadly to the observers Rule 3 Thirdly Though Bellarmine makes it one of the particulars wherein we and they agree that the Sacraments of the Jewes are types of ours in the daies of the Gospel Yet in case the word type be taken in that sense as it is ordinarily used we utterly disclaim it There are indeed very many and different acceptations of this word as may appear to any that will consult John 21.25 Act. 23.25 Act. 7.43 Rom. 6.17 Rom. 5.14 with Heb. 9.24 Phil. 3.17 Act. 7.44 1 Cor. 10.6 1 Pet. 3.21 And as it is used in that one place in Peter where Baptisme is said to be the antitype to the Ark which according to Interpreters implyes onely a similitude or correspondence we may well grant that their Sacraments were types that is theirs and ours carry a full resemblance but taking the word as it is ordinarily used for that which shadowes out somewhat that is to come by Divine institution whether person or thing as Adam Rom. 5.14 is said to be a type or figure of him that was to come and the holy places made with hands are types and figures of the true which doubtlesse our adversaries intend so it is to be denied and Protestant Writers unanimously deny them to be any such types wholly disclaiming that doctrine that the Sacraments of the Jews did onely shadow out grace and ours do conferre it And therefore when the contents affixed to the respective Chapters in our last translation seem otherwise singularly exact so that that great Critick Ainsworth who cannot be suspected to do it out of any humor of imitation in his translation of the Pentateuch and the Psalms very rarely differs from them it is wonder how that slip came into the contents affixed to 1 Cor. 10. thus exprest 1. The Sacraments of the Jewes 6. are types of ours 7. and their punishments 11. ensamples for us when it should rather have been 1. The Sacraments of the Jewes are the same with ours 5. their punishments are ensamples for us The four first verses making the Sacraments there mentioned to be of the same use with ours and the seven following verses to v. 12. shew that their sufferings for sin are our examples for admonition that we run not upon like practices See Ravanellus in verbum Typus Whitaker praelect de Sacram. quaest 5. cap. 1. pag. 109. Pareus in 1 Cor. 10.6 SECT V A third Corollary from the doctrine THen it followes by way of necessary Corollary that Christians should see All must see that they be rightly principled in the doctrine of this righteousnesse that they be rightly principled in this doctrine of the righteousnesse of faith as that in which the great mercy of the new Covenant and all that the Sacraments seal is comprized Ignorance of this being the undoing of the zealous Jew A mistake or flaw here must needs be of singular danger And here those of the Church of Rome may be supposed to be most of all secure seeing there is no imaginable righteousnesse but they hedge it in as may appear in a brief view of their doctrine That righteousnesse which must save either must be wrought by our selves and so stiled our righteousnesse or else it must be wrought by an other and made ours There is no righteousnesse of a third sort That which is wrought by our selves is either according to the command of God prescribed in the law or else over above and besides the Law assumed by our selves or received by tradition As Pharisees had an high zeal for both of these whereof Paul in his unconversion is an instance Phil. 3.6 Gal. 1.14 So it is at least pretended by these persons though their zeal for their righteousnesse of the law falls farre short of that for the tradition of the Church And for righteousnesse besides their own wrought by others they take in not onely the righteousnesse
the Leekes and the Onions and the Garlick but now our soul is dryed away there is nothing at all besides this Manna before our eyes They might according to this fancy have found flesh fish cucumbers melons leekes onions garlick and all things else in the Manna it self unlesse any will turn it into an Allegory that that which answers to all is found in Christ whom Manna did typifie Num. 20.9 opened The last of these providences is the Rock The history we may see Exod. 17. Num. 20.9 and observations made upon it by the Psalmist Psal 78.15 Psal 105.41 Psal 114.7 8. and the like by the Levites Nehem. 9.25 As the Manna was given upon Israels want of bread so this upon their complaint of want of water Go on before the people saith the Lord and take with thee of the Elders of Israel and thy rod wherewith thou smotest the river take in thine hand and go Behold I will stand before thee there upon the rock in Horeb How the rock is said to follow Israel and thou shall smite the Rock and there shall come water out of it that the people may drink How it is said to follow the Israelites 1 Cor. 10.4 is the great difficulty Rocks being above all other things immovable The Jewish fable that it was carried those fourty years on Chariots in the wildernesse is not worthy to be named in order to our inquiry into it This must be taken for granted that the Rock it self is not here intended as a sign but the water flowing out of the rock As the cup is not the blood of Christ in the New Testament but the fruit of the vine that is in it and this of following the Israelites being referred to the water which flowed out of the rock That resolution which is generally received is most probable that many running streames were framed to draw the water along according to their several stations and removals to which River wil have that song Num. 21.17 18. to allude Spring up O well sing ye to it The Princes digged the well Nobles of the people digged it by the direction of the Law-giver with their staves But if we referre it to Christ the thing signified as Diodate on the words sayes it is very properly spoken for not onely his benefits are perpetual but he himself who is the spring of them is ever separated from his but resideth alwayes in and with them by his Spirit If now we look upon these respective signs with our Saviours and St. Pauls Comment upon them we shall not find for the time that they were in use any thing that serves to make up the proper nature of Sacraments that was wanting in them All that is essential in Sacraments was found in these providences during the time that they served the Israelites And the Apostles hope at which it appears he aimes when he speaks of these 1 Cor. 10.1 2 3. plainly doth evince it The Corinthians taking themselves to be high in the favour of God by reason of their priviledge of Baptisme and the Supper of the Lord the Apostle lets them know that the Jewes had that which answers to our Baptisme figuring out salvation by Christ to them as Baptisme to us They were all baptized unto Moses in the Cloud and in the Sea As the deliverance of Israel out of Egypt was a figure of their redemption by Christ and their pilgrimage through the wildernesse an image of the Elects life in the world and the Land of Caanan a shadow of that Kingdom of heaven so their passage through the Red-Sea and their being under the Cloud were a sacred figure correspondent to Baptisme And Manna and the water coming out of the rock a sign which had its relation to the Lords Supper And our Saviour applyes that type of Manna to himself as we see Joh. 6. throughout When the Jewes said v. 31. Our Fathers did eat Manna in the wildernesse quoting the Psalmists words He gave them bread to eat Christ answers Verily verily I say unto you Moses gave you not that bread from heaven but my Father giveth you the true bread from heaven For the bread of God is he which cometh down from heaven and giveth life unto the world And upon their request Lord evermore give us of this bread v. 34. he answers v. 35. I am the bread of life he that cometh to me shall never hunger and he that believeth on me shall never thirst So also v. 49 50 and 51. Your fathers did eat Manna in the wildernesse and are dead This is the bread that cometh down from heaven that a man may eat thereof and not dye I am the living bread which came down from heaven if any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world Here is an outward visible sign given of God and received of his Covenant-people sealing Christ or righteousnesse by Christ unto them The whole therefore that is of the essence of a Sacrament is found in them Onely these were found with Israel but for a time namely the time of the pilgrimage in the wildernesse when Circumcision and the Passeover Baptisme and the Lords Supper are Ordinances stated and constant therefore the observation is that in Old-Testament-times there were onely two standing Ordinances of the nature of Sacraments Here some questions might be put necessary to be answered Object 1 1. Though we have the word Baptisme in this text of Scripture yet the addition seems to make it no Sacrament They were baptized into Moses saith the text and being baptized into Moses how could it be the same with Christian Baptisme We are baptized into Christ and not into Moses Answ Ans Into Moses is here no more then the Ministery of Moses or by the hand of Moses who was a Mediatour in type between God and that people And though some would overthrow our argument drawn from Baptisme into the Name of the Son and holy Ghost as into the Name of the Father to prove that the Son and the holy Ghost are God as is the Father seeing we are baptized as they object into Moses yet Moses is not God It will not yet serve their turn seeing the Name of the Son and of the holy Ghost are made equall in Baptisme to the Name of the Father and so is not the name of Moses We are Baptized into the Name of Christ and called by his Name so the Israelites never were into the name of Moses no more then the Corinthians into the name of Paul 1 Cor. 1.13 That is Christs peculiar with the Father and the holy Ghost not communicated to any creature 2. It is objected that these outward elements were given not Object 2 onely to the Israelites but also to their beasts for the water of the rock the text saies They drank of it and their cattel Num 20.11 And as
the mercies of the Covenant No opinion that they hold party that they take name that they think they have got supposed interest that they have in Christ can acquit them They may be denominated unsanctified or unholy men having not obtained that which the Apostle sought in prayer in behalf of the Thessalonians that they might be sanctified throughout in spirit soul and body sanctification purifies all the unclean and heales all the diseased parts And no unclean person can inherit the Kingdome of God Eph. 5.5 They are truely styled impenitent ones Repentance is a return to God in the same latitude as our departure by sin was from him In every sin of all these and of the like kind we depart from God In repentance therefore we are to return from every sin to God The Prophet tells us upon what terms our souls may be freed from ruine by sin Ezek. 18.30 Repent and turn your selves from all your transgressions so iniquity shall not be your ruine and unlesse we repent we shall all perish Luk. 13.3 5. They are justly pronounced to be void of grace there being that contrariety between grace and sin that they cannot rest in the same subject or lodge continually in the same heart without opposiition Where grace is prevalent sin falls and where sin prevails grace is excluded and it is the grace of God that brings salvation Tit. 2.11 They are void of the Spirit of regeneration As our birth-corruption hath in it the spawn of all sin so regeneration hath the seed of all grace And Except we be born again we cannot see the Kingdome of God John 3.3 These are the men which by their claime of Baptisme The uselessenesse of Sacraments to these persons and offer of themselves to the Lords Table subscribe the equity of their own condemnation and justifie the sentence of death pronounced against themselves They accept the Covenant on those terms on which it is tendered in the Gospel and upon these terms they are under the wrath of God and lyable to the sentence of eternal death Yet not remedilessely helplessely hopelessely as it is with those oftentimes that upon forfeitures of Covenant fall into the hands of man the forfeiture being once made advantages are taken by many to the uttermost The prodigal is an instance of the Fathers readinesse to receive to mercy those that have gone away from him in wayes of sin And the Prophet tells us Ezek. 18.21 22. If the wicked will turn from all his sins that he hath committed and keep all my statutes and do that which is lawful and right he shall surely live he shall not dye All his transgressions that he hath committed they shall not be mentioned unto him in his righteousnesse that he hath done he shall live And though it be a wickednesse that reaches to the highest violation of Covenant yet this shall not hinder Jer. 3.1 They say If a man put away his wife and she go from him and become another mans shall he return unto her again Shall not that land be greatly polluted But thou hast played the harlot with many lovers yet returne again to me saith the Lord. He that hath hitherto come in the highest degree of unworthinesse to the Lords Table as oft as he hath come to it yet casting that off which was his unworthinesse and coming up to Gods terms he is now received and accepted SECT VII A further Corollary from the former Doctrine THen let all take heed that they look for no more from Sacraments then God hath put into them We are to look for no more from Sacraments then God hath put into them and promised to do by them and hath promised to work by them least looking unto them and waiting for them as the troops of Tema and companies of Sheba for the stream of Brooks which vanish when they wax warm and are consumed out of their place they be confounded and coming thither be ashamed And this caveat is no more then needs seeing men in all times have been wonderfully apt to delude themselves upon account of their fruition of outward Church-priviledges Mens aptnesse to delude themselves in Sacramental priviledges and in particular Sacrament-priviledges And to this they are induced by divers reasons 1. Because Sacraments are an honour which God hath vouchsaf'd to his people and denyed to others that stand not in that relation and they cannot think that it is in vain that such an honour is conferred upon them 2. There are great promises annext to them and made to those that make right improvement of them The bread is the Communion of the body and the wine in the Lords Supper the Communion of the blood of Christ 1 Cor 10.16 It is the New Testament in Christs blood shed for many for the remission of sins Matth. 26.28 Baptisme saves through the resurrection of Christ 1 Pet. 3.21 As many as have been baptized into Christ have put on Christ Gal. 3.27 Insomuch that we have been taught that in Baptisme we are made children of God members of Christ and inheriters of the Kingdom of heaven These promises are streight applied without any eye had to the terms and Propositions annext to them like unto men that look at dignities in offices and never regard the burthens 3. Interest in Sacraments is not onely a priviledge but a duty not onely an honour but a work of obedience in them that partake of them To be baptized with water and to eat of the Bread and drink of the Cup in the Lords Supper is a duty as it was to be circumcised in the flesh of the foreskin and to eat the Paschal Lambe at the time appointed and there is danger in neglect of these This gives some ease and speaks some peace to the conscience that they have done the Command of the Lord. 4. They are yet matters of ease especially New-Testament-Sacraments Here is no mortification of the members no crucifying of the flesh no cutting off the right hand or plucking out the right eye and therefore no marvel that men could wish that all Religion were in them and hope that salvation may be gained by them Lastly Those of these conceits have alwayes met with teachers to sooth them up in them In all Ages some have over-highly advanced Sacramental priviledges and carry on their delusion How high was Circumcision set up in the Apostles times as in regard of the necessity of it Acts 15.1 Certain men which came down from Judea taught the brethren and said Except ye be circumcised after the manner of Moses ye cannot be saved So also in regard of the power and efficacy of it and therefore the Apostle was put to it to warn men in that way of the delusion and to give that undervaluing term of concision to it Phil. 3.2 After-age produced Schoolmen and Popish Writers to magnifie them affixing and limiting salvation except in some cases extraordinary to the water in Baptisme and
how great things they ascribe to the body of Christ received if no barre be put which they understand of the Sacramental bread is very well known But as some have observed where poyson growes providence takes care that there be antidotes found so none of these ever appeared in the Church but some by the good hand of God have stood up in opposition How mightily did the Prophet Jeremy oppose himself against that over-high opinion that the Jewes in his time had of Circumcision Jer. 9.25 26. As also Paul making use of his authority against the Jewes in his time and disputing at large against it Rom. 2. And the Apostle Peter foreseeing it seems that Baptisme would be set up as high among Christians as ever Circumcision was among the Jewes makes it his businesse to prevent it Having affirmed that Baptisme saves he is careful to let us know that it is not by its own power but by the resurrection of Christ that is Faith in the Resurrection and further explains himself that it is not the outward act alone but as answered with an inward work that hath that power as you have heard And Popish Schoolmen making it their work as we have heard to advance Sacraments to that height Protestant Writers in a sull stream have appeared to set them on their right bottome and to make it appear what it is that Scripture attributes to them and what in their right use may be expected from them Calvin's words lib. 4. instit cap. 14. Sect. 14. are high and notable having opposed the doctrine of nuda signa which makes Sacraments to be bare and naked signs On the other hand saith he b Rursum admonendi sumus ut isti vim Sacramentorum enervant usumq prorsus evertunt ita ab adversâ parte stare alios qui arcanas nescio quas virtures Sacramentis affingunt quae nusquam illis à Deo insitae leguntur Quo errore periculosè falluntur simpliciores et imperiti dum et Dei dona quaerere docentur ubi reperiri minime possunt et à Deo sensim abstrahuntur ut pro ejus veritate meram amplexentur vanitatem Magno enim consensu Sophisticae Scholae tradiderunt Sacramenta novae legis hoc est quae in usu nunc sunt Ecclesiae justificare et conferre gratiam modo non ponamus obicem peccati mortalâ—s Quae sententia dici non potest quà m sit exitialis et pestilens eoque magis quod multis ante saeculis magna Ecclesiae jactura in bonâ orbis parte obtinuit Planè certe diabolica est nam dum justitiam cirra fidem pollicetur animas in exitium praecipites agit deinde quia justitiae causam à Sacramentis ducit miseras hominum mentés in terram sâ— apte sponte plus satis inclinatas hâc superstitione illigat ut in spectaculo rei corpore ae potius quam in Deo ipso acquiescant we are to be advertis'd that as those weaken the efficacy of Sacraments and utterly overthrow their use so there are others on the other hand that assign I know not what vertue to them such that we never read that God ever put into them which errour saith he dangerously deceives the simple and unlearned Whilest they are taught to seek the gifts of God where they cannot be found they are by degrees drawn from God to imbrace meer vanity instead of truth For the Schooles of Sophisters with great consent have taught that the Sacraments of the new law that is those that are now in use among Christians do Justifie and confer grace provided that we put no barre of mortal sin Which opinion saith he hath been of more deadly danger than can be spoken and so much the more because for many Ages to the great losse of the Church it hath prevailed It is certainly saith he devillish for whilest it promiseth Justification without Faith it casts soules headlong to destruction And upon that account because they derive the cause of righteousnesse or Justification from the Sacraments by this superstition they so ensnare the poor soules of men over-much of their own accord inclined to earth that they had rather rest in a corporeall element than in God himself This is his entrance upon the dispute That which he hath further upon it in four whole Sections is very well worth the reading The consent of other Writers of his time and that have followed after him as a cloud of witnesses might be produced but this as the Reader hath heard is already done to my hand And when some of reverend esteem and singularly deserving in the Church of God have gone overmuch on this hand as soon as it was carried abroad in Manuscripts a learned Manuscript of Mr. Gatakers met with it and afterwards appearing in print as a Posthumous work this as soon as it came to the Authors cognizance by his zeal to the truth followed it And let me here adde to that which hath been said that if nothing else yet experience might correct this over-high conceit of the work of Sacraments That which we evidently see is not wrought by Sacraments we cannot believe they are assign'd of God to work This Proposition hath certainly reason in it They certainly do that office which God hath assign'd and appointed them But we evidently see that they do not actually work all that they figure out even where according to these there is no bar put therefore there is no cause to believe that they are design'd of God for it Here I might instance in their failing in the work of remission of sin in Infants seeing when they come to growth we oft see them in that way of sin that stands not with actual forgivenesse But I know that many that here are adversaries confesse an intercision of Justification and therefore this is not against them and others that admit not that doctrine speak of a double Justification one for the state of Infancy another of those that are of growth upon their acceptation of Christ by faith and therefore though sins be remitted in Infancy and afterward upon their acting of sin charged here is no such intercision of justification which Arminians hold and their adversaries oppose I shall therefore wave this and instance in the failing of Baptisme in the work of regeneration which is as well figured out in Baptisme as that other of remission of sin Baptisme comes not alone to remove the guilt but also to correct the power of original corruption and so to work in us a freedome from the power of sin as well as the pardon of it And in case Baptisme effects this work how is it that sin in Infants is so apt to shew it self that as soon as they act they are so readily prone to act that which is evill When Saul said he had done the Commandment of the Lord Samuel had a confutation ready What means then sayes he this bleating of sheep and lowing of oxen in mine ears that