with the washing of water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy without blemish Ephe. 5.25 26 27. As the spot is taken off by his Spirit in working new principles in us and working us up to new obedience so the guilt is removed by his sufferings He blots out their transgressions for his Names sake He remembers them no more He hides his face from them He casts them into the bottom of the sea removes them as far as the East is from the West He doth not one of these to leave the other undone He vouchsafes purifying and he vouchsafes pacifying grace He delivers from the wrath to come and he makes meet to be partakers of the inheritance of the Saints in light He conferres habitual graces and he honours with relative priviledges Fifthly These may be distinguished Blood and Spirit may be distinguished but must not be divided but they must by no means be divided Christ doth not impart his merit where he doth deny his Spirit We account it a great presumption in men of years to talke of justification and want sanctification and we can say to such If any man have not the Spirit of Christ he is none of his God writes his Law in the heart and puts it into the inward parts where he remembers sin no more Jer. 31.33 They are quickened together with Christ that have their trespasses forgiven them Col. 2.13 And it is an unwarrantable conceit to imagine that relative priviledges of adoption and pardon of sin are conferred on infants in Baptisme or otherwise when their natures remain still the same and unchanged who can think that God fits all of age for glory that he takes into glory and yet takes infants into glory their impurity and birth-defilement continuing Seeing that we have instances as of Gods love of infants Rom. 9.13 of Christs blessing of them Matth. 19.16 so also of the gift of his Spirit Jer. 1.5 Luk. 1.15 In case the former may be avoided yet certainly the later is above exception The reason given by Christ of that sentence of his holding forth an absolute necessity of regeneration Except a man be born again he cannot see the Kingdom of God is the pollution of the first birth as appears by his own words ver 6. inferred immediately upon the repetition of the former That which is born of the flesh is flesh and this is of equal concernment to infants and men of years uncleannesse of birth as well as uncleannesse of life stands as a barre to our entrance into heaven and no unclean person must enter there Sixthly The Sacraments especially those of initiation whether in the old or new Covenant about which concerning this in question there is most dispute The Sacraments especially those of initiation have respeâ—t to both of these havo respect to this whole work both of the change of our nature and the removal of our guilt As the have respect to the one so also to the other and that the whole of their work and the way how it is wrought may be better understood we are to consider that First Somewhat is hinted and implyed in those respective signs of Circumcision and Baptisme and that is our uncleannesse in nature and guilt contracted upon it Why should either infant or man of years have the foreskin of his flesh in that way by Divine appointment cut off but to let us understand the propagation of corruption and derivation of it from man to posterity Why should water be applyed which is of an abstersive cleansing faculty but to let us know that there is uncleannesse to be removed Cleansing for that which is clean is vain and needlesse As Sacrifices for atonement did imply wrath so this cleansing implyes filth and consequently guilt filth and guilt being inseparable Secondly Somewhat is signified and taught us in them somewhat the bare signs themselves are apt to signifie viz. That the taking off of the staine and the removal of our guilt is to be done by anothers power Why is this applyed by another hand but to let us know that it is above our strength Somewhat not the signes of themselves but the Word of the Covenant that is annext teaches and that is That the blood of Christ removes this guilt and that the Spirit of Christ takes away this stain This the signes of themselves could never shew but the words of the Covenant abundantly do demonstrate that remission of guilt is the work of the blood of Christ and Regeneration or Sanctification the work of the Spirit That the water in Baptisme holds out the Spirit unto us for Sanctification and change of our wayes is that I know denyed by none and in the Scripture it is plain I will circumcise thy heart and the heart of thy seed Deut. 30.6 Circumcision is that of the heart Rom. 2.29 which by the Apostle Col. 2.11 is interpreted the putting off the body of the sins of the flesh Baptisme is the same as to the signification as we see in the same place from the Apostle Col. 2.11 12 13. In whom ye are also circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ buried with him in Baptisme wherein ye are also risen with him through the faith of the operation of God who hath raised him from the dead and you being dead in your sins and the uncircumcision of your flesh hath he quickned together with him having forgiven all your trespasses And this death to sin and life in grace are both from the Spirit Rom. 8.11 12 13. and both of these Baptisme holds out to us Rom. 6.4 We are buried with him by Baptisme into his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life But whether the blood of Christ be at all signified by this element of water some have questioned Sticking so rigidly to that phrase of the Apostle Tit. 3.5 that they will not alone have it understood of Baptisme but they will have nothing else looked after in Baptisme but the work of regeneration But this doubtlesse is a clear mistake The blood that was shed in circumcision gave the circumcised to understand that the guilt propagated could not without blood be remitted And if any think that this is too dark and obscure a proof of a Mystery of this weight let them compare with it the text under hand and the Apostles scope and aime in it which as we have heard is to shew that Abrahams circumcision was not his justification seeing he was justified by faith in his state of uncircumcision and that he received circumcision as a sign and seal of it justification is by blood Rom. 3.25 Circumcision is a sign and seal of justification Righteousnesse of
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
f Quo significat Dominum voluisse aptare suum sermonem ad captum auditorum ob id locutum in parabolis quod nudi sermonis nondum essent capaces at parabolas suas desumsiffe a rebus vulgaribus per quas idiotae utcunque induci parari possunt ad mysteriorum captum Hereby he signifies that Christ would fit his speech to the capacity of the hearers because they were not capable of naked truthes and he borrowed his speeches from vulgar things by which the most unlearned might be fitted for the mysteries of the kingdome of heaven Though some understand the words as they were worthy to hear and not to understand parables being above the common capacities and put for hard and difficult speeches As Matth. 13.10 Christ being demanded Why speakest thou in parables he answers ver 11 12 13 14 15. Because it is given unto you to know the mysteries of the Kingdome of heaven but to them it is not given for whosoever hath to him it shall be given and he shall have more abundance but whosoever hath not from him shall be taken away even that he hath Therefore speake I to them in parables because they seeing see not and hearing they hear not neither do they understand And in them is fulfilled the prophecy of Isaiah which saith By hearing ye shall hear and not understand and seeing ye shall see and not perceive For this peoples heart is waxed grosse and their ears are dull of hearing and their eyes they have closed lest at any time they should see with their eyes and hear with their eares and should understand with their heart and should be converted and I should heal them But blessed are your eyes for they see and your eares for they heare But these texts may be reconciled A parable or Similitude when men stay in the outward bark of it is as a riddle nothing can be more obscure Some mystery men know is hid under it but they know not what Therefore Christ having uttered a parable to the multitude Matth. 15.11 and Peter requesting Declare unto us this parable ver 15. saith Are ye also yet without understanding Parables explained are the plainest way of teaching shewing the face of heavenly things in earthly glasses and therefore the Lord to set out his dealing with his own people faith I have also spoken by the Prophets and I have multiplyed visions and used similitudes by the Ministery of the Prophets Hos 12.10 But the scope be not discerned onely that which is said of earthly things and no more is known Now what words are to the eares in similitudes and comparisons that Sacramentall signes are to the eyes by both the understanding is holpen the memory refresht and as may God willing be unfolded faith strengthened The cleansing from sin we find in Scripture held forth under the metaphor of pouring out water Ezek. 36.25 Then will I sprinkle clean water upon you and ye shall be clean from all your filthinesse and from all your Idols will I cleanse you To which the Apostle alludes Ephes 5.26 where he saith Christ loved the Church and gave himself for it that he might sanctifie and cleanse it by the washing of water by the word Which was typified also in those divers washings mentioned by the Apostle Heb. 9.10 which the blood of Christ doth really work Purging our consciences from dead works to serve the living God cleansing us from all sin 1 John 1.7 and therefore it is called the sprinkling of the blood of Jesus 1 Pet. 1.2 In Baptisme in a standing Ordinance this is held out The party interessed in Covenant is dipped in or washed with water and the reason of it given Acts 22.16 Arise and be baptized and wash away thy sins calling on the Name of the Lord. Christ promises to his Church living bread and water whereof whosoever drinketh shall never thirst He further explaines himself The bread which I will give is my flesh which I will give for the life of the world Joh. 6.51 My flesh is meat indeed and my blood is drink indeed Joh. 6.55 Christ being to dye holds this out in outward signes and with his own Comment upon them Taking and breaking bread he saith This is my body Taking the cup he saith This is the cup in the New Testament in my blood shed for them and for many for the remission of sinnes In elements of frequent use ordinary easy to be compassed these high mysteries and singular mercies are shadowed SECT IV. A further Corollary drawn from the same Doctrine The necessity of explanation of Sacramental signes FOurthly Then there is a necessity that these Sacramental signes be opened explained the mystery cleared the thing signified held out and the Analogy and proportion made known otherwise the soul is still left in the dark and no benefit reaped either for the help of our faith or clearing of our understanding There is no Sacrament as Calvin well observes without a promise preceding The Sacrament is an appendant to the promise as a seal among men is to a Covenant an earnest to a bargain or a ring hath been to a marriage were there no promise there were nothing in those signes As where there is no Covenant there is nothing confirmed by a seal where there is no bargain nothing is ratified by earnest given where there is no matrimoniall consent the ring would be but an imposture the Word of promise gives being to the Sacrament according to that received speech g Accedit verbum ad elementum fit Sacramentum The Word to added to the Element and it is made a Sacrament And there can be no improvement of the Sacrament to any spirituall advantage without understanding of the promise Were the signes such as did proclaime their own signification as a footstep the foot that made the impression or a shadow the body then the signes might stand alone and speak their own intentions But being creatures for civill uses and having only an aptnesse in them to hold out the thing that they signifie and as hath been said equally apt to other significations a further explanation is necessary Signes among men must have their significations known as well as founds in musical and military instruments otherwise as none could know in the one what is piped or harped nor upon sound could prepare themselves to battell 1 Cor. 14.7 8. so in the other none can know what is shadowed out or resembled There was a custome to ratifie Covenants by killing a calfe and the Covenanters passage between the parts of it as you may see Jerem. 34. He that understood not the meaning of that ceremony could know nothing of a Covenant by that means between parties to be solemnized none understand any more then by sight then many of us do now by the reading of it A garland at the door if custome did not give us a reason of it would speak no more to a passenger without
then a flower in the window within To see Baptisme and the Lords Supper acted in the highest way of decency and reverence may possesse with wonder but not at all edifie the ignorant beholder Here as almost every where we have those of the Church of Rome our adversaries And there hath been no small contest whether this word which gives being to Sacraments be Concionatorium or Consecratorium whether it be a word for communicants instruction or the elements consecration He that pleases may read Bellar. de Sacramentis in genere lib. 1. Cap. 19 20. Suarez de Sacramentis disput 2. quaest Sexages art 8. on the one part Chamier de Sacramentis in genere Cap. 15. Whitaker praelect de Sacram. Cap. 6. on the other part All of which was occasioned as Chamier observes by a speech of Calvin lib. 4. Institut Cap. 14. Sect. 4. who speaking to that common saying that a Sacrament doth consist of a word and outward signe saith h Verbum enim intelligere debemus non quod sine sensu fide insusurratum solo strepitu velut magica incantatione consecrandi elementi vim habeat Sed quod praedicatum intelligere nos faciat quid visibile signum sibi velit Quod ergo sub Papae Tyrannide factitatum est non caruit ingenti mysteriorum profanatione Putarunt enim satis esse si Sacerdos populo sine intelligentia obstupente consecrationis formulam obmurmuraret Imo id data opera caverunt ne quid doctrinae inde ad plebem proveniret om nia enim Latine pronunciarunt aput homines illiteratos Post ea eousque erupit Superstitio ut consecrationem non nisi rauco murmure quod a paucis exaudiretur rite peragi crederent We are to understand such a word that hath not power of consecration of the element barely with a noise whispered without sense or faith as by a magicall spell But such as being preached or published gives us to understand what the visible sign meanes Therefore that which is done saith he under the Tyranny of the Pope is not without a notable prophanation of the mysteries for they have thought it enough for the Priest to mutter the forme of consecration while the people stand amazed and without understanding yea they puposely provide that no help in knowledge should come to the people pronouncing all in Latine among illiterate men yea afterward superstition so farre prevailed that they beleeved consecration to be done aright when it was done with a low muttering sound which few could hear A notable character worthy of his penne setting out to the life their art to hold the world in blindnesse In stead of giving an account what hath been on both parts handled in this Controversy I shall lay down that which I will judge to be truth in severall propositions Explicatory Propositions A word of institution neâ—essary First That an institution from God and words from his mouth that hold out such an institution of every Sacrament is of absolute necessity even to the very being of a Sacrament It were a dumbe element and a superstitious Ceremonious observation without it if we can find no institution for water-Baptisme our men that stand for a pure spirit-Baptisme will have the upper hand in that particular But here our adversaries and we are at an agreement Consecration respects not the elements but participants Secondly That consecration if we may so call it that is used in the publique solemnization of any Sacrament is not in respect of the elements or outward signes themselves whose essence remaines entire and unchanged But it is for their sakes that use these signes and unto whom in their use onely they suffer a change from common to sacred And therefore being not for the elements Nam Catholici omnes docent verbum Sacramenti esse pauca quaedum verba â Deo praescripta quae super materiam a ministro pronuntianda sunt but for believers sakes a magical incantation is not of use but verbal instruction Therefore that of Bellarmine in the name of all the Catholicks as he calls them i That the word which makes a Sacrament is only a few words prescribed of God to be pronounced by the Priest over the matter of the Sacrament is not to be suffered Those words might as well be concealed as thus muttered the elements do not heare them neither do they suffer any change by them That speech of Austin we willingly grant that the word is added to the element and it is made a Sacrament But not with a Romish Glosse upon it that by the word there should be understood barely the uttering or as they would rather have it the muttering of a few words But the word of institution holding forth a Divine designation of it to that end and use which is not to be concealed from those for whose use it is ordained as though it did work by way of a secret change but in the plainest way to be made known to them So that those bare words in Baptisme I baptize thee in the Name of the Father c. are not that which makes it up into a Sacrament But the command of Jesus Christ by the application of water to baptize in that Name Neither is the uttering of those words This is my body This Cup in the New Testament is my blood sufficient but the whole series of the institution in the words and actions of Christ Jesus Thirdly For an orderly administration of the Sacrament Repetition and explanation of the words of institution singularly useful it is of singular use that the institution be repeated and that in Scripture-language which Bellarmine confesses we do alwayes in Baptisme and many of us at least out of 1 Cor. 11. at the Lords Supper and much for edification to have them briefly explained This addes authority and honour to the administration and the understanding of many deploredly ignorant is hereby benefited If Parents must teach their children when they saw the rite of the Passeover a reason of it Exod. 12. then much more should Ministers of the Gospel teach it their people Christians should act nothing in way of worship of God but they should see and know reason for their actings Fourthly It is not essential to a Sacrament A precise forme of wo ds not essentiall in a Sacrament that a precise forme of words be observed in the administration of it so that the being of a Sacrament is lost if a word be changed But it is sufficient that the summe and substance of the institution be held out and repeated and the signs accordingly in the administration applyed to the end for which they are ordained to illustrate and seal the thing signified to those that partake of it though a licentious freedom of variation of the words is to be avoyded so the sense and meaning of the institution may be if not lost yet at least obscured there being no secret force in
in whom by faith remission of sins may be obtained I know but that it is a signe either that we do believe or that we have remission of sin otherwise then upon our believing to which this engages but not presupposes I know not Simon Magus had not Baptisme to signifie that all his sins were forgiven but that by faith in the Name of Christ he might be forgiven Mr. Cobbet sayes well Vindication pag. 54. The initiatory seal which holds true of the other seal is not primarily and properly the seal of mans faith or repentance or obedience but of Gods Covenant rather the seal is to the Covenant even Abrahams Circumsion was not primarily a seal to Abrahams faith of righteousnesse but to the righteousnesse of faith exhibited and effected in the Covenant yea to the Crvenant it self or promise which had believed unto righteousnesse hence the Covenant of grace is called the righteousnesse of faith Rom. 10. I confesse it is a symbole of our profession of faith but this is not the faith spoken to neither is remission of sins annext unto it Secondly That which necessarily supposeth conversion and faith doth not work conversion and faith But the Sacrament of the Lords Supper supposeth conversion and faith The Minor is proved Mar. 16.16 Act. 2.38 Act. 8.36 37. ver 41. Act. 10.4.7 All which texts are spoken of Baptisme and not of the Lords Supper To that text Mar. 16.16 I have spoken fully Treatise of the Covenant pag. 243. To that Act. 8.36 37. I have spoken pag. 244. To that of Act. 2.38 I have spoken pag. 396. and ther is no need that I should repeat what I have said For Act. 2.41 They that gladly received his Word were baptized It speaks no more then ready acceptation of the tender of the Gospel and whether this necessarily implyes saving faith let Ezek. 33.31 Matth. 13.20 21. Gal. 4.15 be consulted For Act. 10.47 Can any man forbid water that these should not be baptized who have received the holy Ghost as well as we it proves that men of gifts from the Spirit have title such gifts gave Judas a title not onely to baptisme but Apostleship such a faith may be had and sanctification wanting Thirdly That which gives us new food supposeth that we have the new birth and Spiritul life and that we are not still dead in trespasses and sins But the Sacrament of the Lords Supper gives us new food Ergo. Ans 1. Metaphors are ill materials to make up into syllogismes 2. A difference may be put between ordinary food and living and quickening food It may be true of the former but not of the latter 3. The Word as well as the Sacrament gives us new food 1. Pet. 2.2 and yet presupposeth not new life If any reply that the Word is more then food it is seed as well as food and it gives not new life as food but as seed I answer that the Sacrament is more then food There is a Sacramental work preceding our taking and eating which some say may be done to edification and profit by those that are not admitted to be partakers where they divide I may distinguish and there Christ is set forth to the aggravation of sin to carry on the work of contrition and compunction Fourthly That Ordinance which is instituted onely for believers and justified persons is no converting but a sealing Ordinance But this Sacrament is instituted onely for believers and justified persons The Minor is proved Circumcision was a seal of the righteousnesse of faith Rom. 4.17 much more then Baptisme and if Baptisme much more the Lords Supper Ans Upon this account it must needs follow that as Abraham was a justified man so Ishmael was justified also who according to the mind of God and in obedience to his commands was circumcised Gen. 17.23 yea every Proselyte that joyned himself to Israel and every male in Israel according to this Interpretation must be justified 2. Howsoever Abraham was a justified person yet his Circumcision in that place is not made a proof of his justification but a distinct text of Scripture Gen. 15.16 quoted by the Apostle ver 3. And that Scripture setting out his justification to be by faith and not by works the Apostles words onely shew that the Sacrament of Circumcision sealed the Covenant not of works but of faith so that Mr. Cobbets words quoted in answer to the first argument are a full answer here Fifthly The Apostle argues that Abraham the Father of the faithful and whose justification is a pattern of ours was not justified by Circumcision Circumcision was not the cause but the sign of his justification Therefore no Sacrament is a cause of our justication Ans Though animadversions might be made on these words yet if any will put them into form I shall grant the conclusion when I say the Sacrament as an Appendix to the Word may have its influence with the word upon a professor offaith to work him to the truth of faith I am far from saying it is any cause of justification I look on faith no otherwise then as an instrument in the work and the Sacrament as an help and not the principal to the work of faith Sixthly There is an argument drawn from the necessity of examination which before hath received an answer Seventhly That Ordinance unto which none may come without a wedding garment is no converting Ordinance But the Supper of the Lord the marriage feast of the Kings Son is an Ordinance unto which a man may not come without a wedding argument Ans 1. Arguments drawn from parables must be used with all tendernesse But in this Argument here is much boldnesse to make this Ordinance that marriage-feast 2. We shall find if we look to the scope of it that this feast is the fruition of Christ in his Kingdom as appears by those words that give occasion to the Parable of the Supper Luk. 14.15 And when one of them that sate at meat with him heard these things he said unto him Blessed is he that shall eat bread in the kingdom of God Now those that pretend a forwardnesse towards it and are not prepared and fitted for it according to the scope of the Parable shall be cast out from it This therefore may fairly prove that none that appear in Ordinances and yet remaine in their sins shall come to heaven But it no more proves that a man cannot get saving good by this Ordinance then it proves that a man cannot get saving good by the Word The VVord may lay as fair a claime to this wedding feast as the Lords Supper Eighthly That Ordinance which is not appointed to work faith is no converting Ordinance But the Sacrament of the Lords Supper is not appointed to work faith Ergo. The Assumption is proved Rom. 10.14 Faith cometh by hearing hearing by the Word of God then not by seeing if by the Word then not by the Sacrament Ans If faith comes by hearing will
neglected There is strength in that argument from the gift to the use Arguments evincing the necessity of Sacraments from the fruition of any thing from the hand of God as the servant the talent from his Master to the improvement of it These are instituted of God for his people and therefore for the use of his people That which the Apostle speaks respective to Gospel ordinances in general may be applyed to any one in particular We beseech you that ye receive not the grace of God in vain 2 Cor. 6.1 Secondly Frequent explicite commands are added as we have seen in the Scripture proofs respective to either of the Sacraments and though no other reason could be rendred yet the Soveraignty of heaven must be obeyed When the young Prophet that came from Judah 1 Kings 13. did eat bread upon his return expressely contrary to the command of God we know the judgement that followed when the like command is broke in refusal to eat there is the like danger God hath power in positives as well as negatives in commanding of eating as he hath in forbidding Thirdly As it is a duty so also a priviledg we obey a command when we receive a Sacrament and also take a gift And the sleighting of Gods favours equals the evil of disobedience to his commands What sin suffers more then theirs that upon call refuse to come to the wedding supper The gift is annexed to the duty Take eat this is my body they that do not eat have not the promise Fourthly Our necessity calls us to it we have proved the Supper to be an heart-breaking ordinance and there is none that deny it to be a soule strengthening ordinance Hunger will make haste to run to meat guilt to pardon and pain to ease and sorrow to comfort were we as sensible of our hunger or guilt we should make equal haste to Christ in each ordinance in this ordinance Those that are agreed about the necessity of Sacraments are yet at difference about the degree or kind of their necessity That distinction of necessity by precept or command of God and necessity as a means whereby salvation is gained is well known a Adversarii fatentur Sacramenta esse necessaria quia praecepta et etiam necessaira ut media utilia non tamen agnoscunt ullum Sacramentum necessarium simpliciter ut medium Bellarmine saies we yield to them the former that there is the necessity of a divine command upon them And they also yield to us that no other Sacraments of theirs are any otherwise necessary except Baptisme and repentance And we further yield that repentance is of necessity in the most absolute sense being understood of the change of the heart or conversion to God But not under any notion of a Sacrament As to their Sacramental repentance standing in confession in the eares of a Priest taking pennance and receiving absolution from him we do not so much as acknowledg any command of God concerning them All the dispute then is about Baptisme In which also we cannot grant that there is a command given of God concerning it but we must yield that it is necessary as a means whereby God in his ordinary way carries us on by his grace to salvation onely we deny such an absolute necessity of it as that no salvation can be obtained without it They yet yield that desire of Baptisme doth supply the want of it and we yield that those of years that neither have it nor desire it cannot be excluded from contempt of it This growing out of error as in Socinians The kind or degree of necessity in Sacraments and others we say it is dangerous but do not presently conclude it damnable But the want of it where there can be no desire of it as in infants they make damnable in which we wholly are dissenters and cannot yield a necessity of that height in it We have our reasons First Salvation was not tied to Sacraments in the Old Testament not to circumcision in room of which we have baptisme and is by the Apostle called by the name of Baptisme Col. 2.11 This is clear by the delay of it according to Gods command to the eighth day If those perished that died in the mean space which was the case of Davids child their parents obedience of Gods command brought them to perdition And salvation being not tied to Sacraments but attainable without them in the daies of the Old Testament there is no cause to believe that in the New Testament there should be restraint The promulgation of the Gospel did not streighten grace or make the way lesse passeable to life and glory Secondly They that are in Covenant with God are upon that account in capacity of Salvation This is plain what advantage is gained by Covenant if salvation be denyed But such are in Covenant many such that never were baptized This is as clear I will be thy God and the God of thy seed assoone as Abraham had a child he had a child in Covenant which howsoever Jesuits and after them Anabaptists would understand of the spiritual seed yet God as we see through the Old Testament ownes them as his in a greater latitude Those to whom he gave the land of Canaan are his seed there mentioned But he gave not the Land of Canaan to the spiritual seed onely Therefore they onely are not the seed there mentioned The New Testament holds it out in as great latitude as I have abundantly shewed Thirdly As Abraham the Father of the faithful came into a state of justification and salvation so others may attain to it in like sort This is evident of it self But Abraham was in a state of justification without application of any Sacrament in his state of uncircumcision and not of Circumcision as the Apostle argues by computing the time when it was said of him that he believed the Lord and it was accounted unto him for righteousnesse Rom. 4.9 10. Fourthly If Baptisme be of this absolute necessity that regeneration is affixt to it and none can be saved without it then it is in mans power to save and destroy as is said of Nebuchadnezzar whom he would he slew and whom he would he kept alive Dan. 5.19 which was the highest pitch of prerogative in regard of the outward man so it may be said of man respective to eternity of blisse or misery according to them the meanest midwife may Baptize them ready to give up the Ghost and save them neglect them and damne them The Infant set out in type Ezek. 16. And Moses in the flags lay sadly at mans mercy for this fading life but thousands of infants are alike at mercy according to this tenent for eternity Joh. 3.5 vindicated The great objection which is made on the contrary and that onely which is worthy of consideration is drawn from Christs words in conference with Nicodemus Joh. 3.5 Except a man be born of water and of
the day that he was to dye he held a passeover In New Testament-times not onely through the Apostles times but to this time Baptisme and the Lords Supper have continued Reasons may also enforce this as to Sacraments in general so to Baptisme and the Lords Supper in particular 1. The Covenant is to be kept for ever there is no dispensation at any time for the breach of it The seals then which by Divine institution are appointed as appendants to it must be continued As reason it self may speak enough for the validity of this consequence so the Text of Scripture likewise confirms it Gen. 17.7 13. compared I will establish my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee and unto thy seed after thee He that is born in thy house and he that is bought with thy money must needs be circumcised and my Covenant shall be in your flesh for an everlasting Covenant 2. We have as much need as ever this generation as any other generation to have our weaknesses supported our faith strengthened there is not any benefit ever gained by a Sacrament but as primitive times did so we may reap spiritual advantage by it For reasons for the perpetuity of Baptisme Mr. Baxter pag. 341 342. of his Treatise of Infants Church-membership and Baptisme hath furnished the Reader with plenty of ten that he urges I judg nine at least to be unquestionable to which I shall adde onely one and that is such a one that with weaknesse enough hath been brought by some for warranty of the disuse of it If the gift of the Spirit be lasting and continuing in the Church then the use of Baptisme is lasting and continuing likewise But the gift of the Spirit is lasting and continuing Ergo. The assumption that the Spirit is a lasting gift I suppose none will question The major Proposition is grounded on the Apostles words Act. 10.47 Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we When others do reason from the having of the Spirit to the needlenesse of Baptisme the Apostle disputes in the direct opposite manner where the Spirit is there Baptisme is not to be denyed For the Sacrament of the Lords Supper we may likewise evince the constant standing necessity of it 1. The death of Christ is to be shewed forth constantly and every way preached This is a shewing forth of the death of Christ a means of declaring of him crucified 1 Cor. 11.26 2. The memorial of Christ is to be preserved and endeared This is for his memorial done in remembrance of him Matth 26. Luke 22. 1 Cor. 11. If the deliverance from Egypt must be kept as a memorial for ever in that Ordinance of the Passeover then much more the remembrance of Christ in his Supper 3. Every way of Communion with Christ is to be preserved and upheld This is a way of Communion with Christ 1 Cor. 10.16 4. Union with the Members of Christ is to be studied This is the way of our union with the Members of Christ and therefore this is to be continued I shall not enlarge much for refutation of Objections of those that in our times are contrarily minded seeing I have read little of any thing that they have to say a noise is abroad of such with whom I have had small converse that cry down rebaptisme by the denyal of Baptisme as Lucian made it his businesse to confute Polytheisme by bringing in of Atheisme made himself merry with the Pagans rabble of gods by believing no God Opposition of errour ordinarily leads men into opposite errors but a better way may be found for the overthrow of a double Baptisme then by the nullifying of all baptisme One God asserted by the Apostle will overthrow Atheisme and Polytheisme and one Baptisme asserted by him in the same place will overthrow Anabaptisme But these are not the first founders of this opinion Austin speaking of the Manichees Heres 46. saith e Baptismum in aqua nihil cuiquam perhibent salutis adferre nec quenquam eorum baptizandum putant That they hold that Baptism with water not at all usefull for salvation neither do they think it meet to baptize any that they deceive and speaking of other Hereticks Heres 49. Seleuciani and Hermiani he saith f Baptismum in aquâ non accipiunt They do not hold any baptisme with water And Philastrius who as Bellarmine witnesses de Scriptor Ecclesiasticis pag. 93. wrote before Austin of Heresies and is quoted by Austin saith g Seleucus Hermius haeretici animas hominum de igne Spiritu esse existimantes isti baptismo non utuntur propter verbum hoc quod dixit Johannes Baptista ipse vos baptizabit in Spiritu igne Seleucus and Hermius the hereticks hold that the soul consists of fire and the Spirit These use not Baptisme by reason of John Baptists words He shall baptize you with the Spirit and fire Socinus in this last age hath revived this opinion and saith h Baptismum aquae habere praeceptum Christi aut saltem non perpetuum universale That Baptisme with water hath no command from Christ or at least no perpetual and universal command The Reader if he please may see the Scriptures by him wrested and Reasons by him brought Refert Vossius vindicated and answered by Vossius de necessitate Baptismi pag 381. to pag. 388. Rule 2 Secondly There appears a greater degree of necessity of the initiatory leading Sacrament Initiatory Sacraments are of greater necessity then those that follow which serves for our first admission whether in the dayes of the Old or New Testament into the Church of God then of the other that succeeds for our further strength and growth Both of them are necessary neither of them are arbitrary but in case we may enter comparison the greater weight lyes on the former as may several wayes appear unto us Arguments evincing this necessity First There was a leading Sacrament for initiation many years in the Church before any was ordained to follow after it Circumcision was given in charge 400 years before the Passeover that of Circumcision was not long after Abrahams call and the promise of the land of Canaan being before Isaac's birth which was onely 25 years distant from his first removal out of Haran for Canaan as appears Gen. 12.4 21.5 compared The Passeover was given in charge upon Israels departure out of Egypt Exod. 12. one year before the Law was given which was 430 yeares after the promise to Abraham Gal. 3.17 All this time the seed of Abraham entred into the Church by Circumcision and enjoyed no other Sacrament properly so called Secondly Gods displeasure never shewed it self so high upon the neglect of the Passeover as upon the neglect of Circumcision though the penalty threatned
conclusion with me is de fide when it is concluded 4. He saies I must have better proof before I can believe that it is assurance of our own sincerity or actual justification which the Apostle calls the full assurance of faith Heb. 10.22 And I think he is the first man amongst orthodox Divines that hath doubted that assurance of acceptance is meant in that place Faith is that grace say the last Annotations whereby we either do or may approach unto God with full assurance of acceptance Is not that boldnesse in our addresses mentioned ver 19. an evident symptome of it And is not sincerity fet forth in those words having our hearts sprinkled from an evil conscience and our bodies washed with pure water as the basis or bottome of it not of our acceptance but of our assurance I must hear somewhat more before I can question it There followes 5. And as hardly can I discern assurance of our sincerity in the description of faith Heb. 11.1 unlesse you mean that hope is part of faith and assurance the same with hope both which need more proof Hope may be without assurance and when it is joyned with it yet is not the same thing onely such assurance is a singular help to the exercise of hope And can you not discern a double encomium of faith in those words The first with respect to things past and present as well as things to come where it is said to be The evidence of things not seen Faith makes that evident which otherwise would not be known The other respective to things to come and that not evil but onely good not things feared but hoped expressed in these words Faith is the substance of things hoped for both of them rather expressing what faith does then what faith is and I know not why that speech of hope should be brought in here when it is onely said that the good things hoped for are that which faith realizes to the soul It is said further 6. It is true that faith may be said as you speak to realize salvation to the soul that is when the soul doubteth whether there be indeed such a glory and salvation to be expected and enjoyed by believers as Christ hath promised ere faith apprehendeth it as real or certain and so resolves the doubt And is this all that faith can possibly do and for which this high praise is here given unto it Against this I say First This was expressed in the former branch the evidence of things not seen faith believes a heaven as well as a creation Secondly a faith short of justifying may do this an historical faith assents to the highest dogmatical truthes Thirdly will you have the full assurance of hope Heb. 6.11 to be no other then to get assurance that there is a heaven though we shall never come to heaven which would be a contradiction for hope hath possession in expectation Fourthly doth not our hope enter into that within the vail whither our forerunner is gone before us Heb. 6.19 and are we not saved by hope Rom. 8.24 Faith then being said to be the substance of things hoped for it doth not barely tell us that there is a heaven that is too lank and lean a commendation of it but the office of it is to realize the possession of it to us It followes But when the doubt is whether I be a true believer saith resolves it not Faith hath its hand in the resolving of this doubt in believing from the Scriptures what are the Symptomes or cognizances of true believing and gathering them up by reflex upon it self It followes And when the doubt is whether this certain glory and salvation shall be mine faith onely cooperateth to the resolve of it by affording us one of the propositions but not both and not wholly the conclusion If faith affords us one of the propositions and findes the other in the Scriptures that is to me sufficient It followes 7. I am of Dr. Amesius his mind that it is one of faiths most eminent acts by which it is there described But undoubtedly you were not so in your sixth animadversion when you left it so low as we have heard and made it no more then the faith of wicked men may reach There is added But so think not they that tell us that is none of the instrumental justifying act which is there described But doubtlesse they may very well think so This here mentioned is a more eminent work of faith then that of justifying as a child on a Giants head is further removed from the earth and nearer the clouds then the Giant himself Faith that gives assurance presupposeth the justifying act already done by it self and addes more to it when a man believes savingly there is Certitudo objecti he that believes shall be saved but this here mentioned is Certitudo subjecti when the good hoped for is assured to the soul If there be any other promise made of God for good this work of faith I confesse takes it in and I do not believe that the Apostle doth limit this work of faith to the hope of salvation but I am sure he doth not exclude it that being the chiefest thing in our hope that is undoubtedly chiefly intended and might well by me be mentioned It followes 8. This which you took to be a good answer is that great mistake which hath so hardened the Papists against us and were it not for this point I should not have desired much to have said any thing to you of the rest about conditional sealing as being confident that we mean the same thing in the main If that be that great mistake I am still in the mistake and you are the first man that ever went about to rectifie it but you herein fail that you shew not wherein the mistake lies Those Divines that deny faith to be assurance that were as much as to define a man by such excellencies that are to be found in few men and so to exclude the common pitch of men from the species of mankind do not yet deny but that faith may attain to assurance It followes 9. You forsake them that use to give this answer when you confine it to those onely that with assured grounds and infallible demonstrations can make it good to themselves that they believe i. e. savingly I think that they as well as I confine it to those that you here mention It followes I doubt that answer then will hold but to very few if you mean by assured grounds c. such as they are actually assured are good and demonstrative I believe that strait is the gate and narrow is the way that leadeth to life and few there be that find it There are not many we may fear that do savingly believe and many of those are not yet assured that they do believe and to this Mr. Baxter hath spoke abundantly sufficient in his Saints rest It followes 10. Demonstrations
faith is not Sanctification Sanctification is inherent the righteousnesse of faith is imputed but circumcision is a sign and seal of the righteousnesse of faith And that Baptisme signifies and seals the same thing we find expressely in Peters words Ast. 2.38 Be baptized every one of you in the Name of Jesus Christ for the remission of sins Remission of sins is by blood Heb. 9.22 Without shedding of blood there is no remission Baptisme is for remission of sins and therefore the water in Baptisme holds out the blood of Christ And I doubt not but Ananias had respect to this in his speech to Paul Act. 22.16 Rise and be baptized and wash away thy sins Somewhat it is to which these signs engage and that is all unto which a Christian in duty as duty stands engaged whether for his change in heart or life or in order to the pardon of his sin Baptisme engages to the first work of regeneration and to the first work of making all new within To this circumcision did tye as it signified it so it engaged to it Deut. 10.16 Circumcise the foreskin of your hearts and be no more stiffenecked If by vertue of their circumcision in the flesh God did not require it why is the want of it charged on Judah as their sin or how could it lay them open with other Nations to punishment Jer. 9.25 26. Behold the dayes come saith the Lord that I will punish all them that are circumcised with the uncircumcised Egypt and Judah and Edom and the children of Ammon and Moab and all that are in the uttermost corners that dwell in the wildernesse for all these Nations are uncircumcised and all the house of Israel are uncicumcised in the heart And that the first work is required as well as a further degree and progresse both in circumcision and baptisme is clear In baptisme we are explicitly dedicated as the Jewes were implicitly in circumcision to Father Son and holy Ghost and therefore engaged to be sincerely his in Covenant But this cannot be till a change be wrought and we be born again from above To this therefore we are engaged We are engaged to love the Lord with all our heart with all our strength but this cannot be while our hearts are in an unchanged condition and therefore the circumcision of the heart Deut. 30.6 is mentioned in order to this of the love of the Lord The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul what is it but the first work that is called for in that of the Prophet Make ye a new heart and a new spirit Ezek. 10.31 And in those texts of the Apostle Awake thou that sleepest and stand up from the dead Ephes 5.14 Be ye transformed by the renewing of your minds Rom. 12.2 That ye put off concerning the former conversation the old man And be renewed in the spirit of your minds Ephes 4.22 23. Howsoever some of these Scriptures may be conceived to be directed to men in a state of Regeneration and therefore that they call not for the first work but for a further progresse in grace yet all of them cannot be so Interpreted And there is not any of them but implyes that where the first work is not done it must be done where the old man is not put off it must be put off and where the new man is not put on it must be put on where the spirit is not renewed it must be renewed Neither is it of force against this to say that the first work is out of our power and that in it we are wholly passive and therefore we do not in baptisme engage to it but God rather engages for it To which I answer Though it be out of our power yet it is within the command of God and is matter of our duty Gods command is no rule of our strength neither is it brought down to answer our weaknesse so a carnall man should be under no spiritual command but it is a rule of our duty what we once were and still ought to be it commands us for to be And though we be passive in the first work yet we are alwaies concerned to be active and assoon as we do receive power we are to act Dead Lazarus was commanded to rise and having power communicated from God he did actually rise and come out of the grave There is not any promise of God for inherent Grace nor any work of Grace but it comes within our duty and a command lies on us as instance might be given and consequently there is an obligation and engagement to it Gods command and his promises stand not in opposition but in subordination and to say that God is engaged and not man is dangerous then all that are baptized must be regenerate or else God fails in his engagement Somewhat it is that these signs seal and in sealing ratify and confirm and that is as the text shewes the righteousnesse of Faith and consequently all other priviledges whatsoever of like nature that are annexed to it Remission Justification Adoption Glorification Sacraments as seals have not as I conceive at least immediately and directly reference to graces or inherent habits but priviledges They are as Mr. Baxter hath well observed seales of the conditional Covenant and so they must seal whatsoever they do seal on Gods terms and conditions they ratifie mercies promised on those termes that the Covenant doth promise now graces are the conditions and termes of the Covenant and mercies are promised upon those termes and therefore the Covenant requires them but the Sacraments do not ratifie and seal them The Sacraments as signs shew us our wants of or wants in grace by the help of the Word and light received from it they point us out where supply may be found they engage us to this change to the whole of duty required from the people of God and upon answer of our conscience in this work they seal and confirm all promised priviledges to us The nature efficacy and operation of Sacraments would be better understood if that which is proper to each part or the particular office in each relation were better known The seal in a Lease as from the Lessor doth not ratifie the homage that is to be done by the Lessee or the service from him due but the inheritance or benefit whatsoever which upon condition of such homage or service is conveyed Graces are the homage and priviledges are the benefit or the inheritance the priviledges then and not the graces are directly in Sacraments sealed to us It is not sealed up to us either in Baptisme or the Lords Supper that we do believe or repent but that believing and repenting we have forgivenesse of sin and salvation But some say that the Sacraments seal all that the Covenant promises but the Covenant promises Grace and therefore the Sacraments
for life and power and so the life that we live in the flesh is by faith in Christ Jesus So that faith I suppose may be fitly defined to be A firm assent of mind to the whole truth of God in the way that he doth reveal it with an acceptation of all that good which God confers by Christ in the way that he doth tender it I know this grace is diversly held out and is so comprehensive that the full nature of it is not easily laid open A common definition of it is that it is A resting upon Christ alone for salvation purposely given to correct their mistake that have made assurance or a full perswasion that what Christ hath done I shall enjoy in particular to be of the nature and essence of faith But though this may vertually comprize all that is required in this grace yet it is no full and explicite definition of it for unlesse the understanding give its assent that salvation is alone by Christ the will cannot rest upon him for it This assent in that definition is presupposed But it is convenient that it should be expert Other things besides salvation are received by faith from Christ but salvation is the most eminent and principall and all other as by consequent depend upon it This that I have delivered is more explicitely full not onely virtually but expresly holds out all that faith compriseth And as all of those are here as we have heard convinced of unbelief that know not those necessary truths that God hath made known and upon that account can give no assent together with those that believe even in necessary and fundamentall doctrines otherwise then God hath revealed that pick and choose in doctrines of faith assenting or denying assent at pleasure So also all those that give other things the preheminence above Christ or at least take them in in coordination with him When Christ is offered in the Gospel to the soul and men are urged by his Ministers to receive him for life and happinesse the things of the world are still ready to make tender of themselves The lust of the eyes the lust of the flesh the pride of life that is profits pleasures honours When these are hugged prosecuted and followed Christ is refused and slighted A covetous man will make sail of Christ for a piece of silver he will lay out more strength of affection to compasse earth in the way of a calling then to compasse Christ in Ordinances The man of pleasures will sell Christ for his cups for his sports for his wantonnesse the like we may say of the man of honours He that for the cause of Christ can forsake and abjure all is the onely man in whom Christ by faith makes his residence The necessary nourishment of faith Thus we have seen the two first wayes for the tryal of faith the third followes which is The means appointed for the nourishment and strength of it It cannot live unlesse in the use of means it be kept up Declensions are apt to appear in soul as well as in body He observes little about his spiritual estate that does not see his faith oftentimes apt to languish as well as his health And though we be kept by the power of God through faith unto salvation yet it is in the use of means and not otherwise He therefore that lives in faith is careful in the use of means to keep faith alive The means appointed of God for this end are especially the Word Sacraments and Prayer The Word 1. The Word is food as well as seed as it plants so it waters as it begins so it perfects the work of grace When Paul left the Ephesians whom he had begotten to the faith through the Gospel he leaves them this Legacy Act. 20.32 We are born again of the immortal seed of the Word 1 Pet. 1.23 and as new born babes we must desire the sincere milk of the Word that we may grow thereby 1 Pet. 2.2 No man ever knew a child live without the breast or other suitable means for nourishment Nor men of strength without answerable sustenance no more can a man in grace live without the Word of grace Our imaginations and carnal reasonings will be stirring and working and faith hath not a more deadly enemie The Word which is the sword of the Spirit must beat those down and hold them under 2 Cor. 10.5 The word of promise underproppes our faith and must be frequently heard diligently heeded or else it cannot be upheld Those therefore that prize the Word as a child the dug esteeming it with Job as their ordinary food Job 23.12 and to this end to keep life in their souls faith in their hearts here is a sign both of life and growth but when it is with men as with Israel in the wildernesse their soul loatheth this heavenly Manna as light bread having their appetite far better pleased with other things their ear being of the temper of Jeremies hearers The Word of the Lord is a reproach to them they have no delight in it Jer. 6.10 these never had faith in the power and life And all they that lose in their love to the Word lose also in their faith Many here might be convinced to be wanting in this righteousnesse upon their want of faith to intrest themselves in it 1. Those that take themselves to be above any necessity of hearing having learnt as they think so much that they may now well lay aside their teachers God vouchsafing of grace those gifts for the perfecting of the Saints having gained as they think perfection they matter no more intermedling with them If these could shew us any Scripture-Saint that ever reached to this height or ever set upon any such resolution or if they could give such experience to all that know them that they might know that they want nothing of the highest top of perfection then they said something But when the highest of Saints that we read of in the Word highly prized the Word and the more high they were the more high prize they put upon it and these that upon this pretence reject it proclaime to the vvorld many vvants in their souls even in that vvhich lyeth at the very bottome of faith and is of greatest necessity to the being of it their knovvledge being but in part in most of these very lovv and little or nothing vvhere most should be knovvn vve may vvell conclude that all this talke of perfection is vain Take tvvo persons the one of them talking and boasting of vvealth the other labouring hard in tillage or trade to gain vvealth and if you can tell whether of these the talker or the labourer is like to encrease in substance then you have determined the question whether these unruly talkers that boast of faith or those that diligently attend on Ordinances for gaining of it are more richly stored with it 2. Those that neglect to hear or
these that they cannot cast them out of themselves 2. Faith makes that resolute choyce of Christ that it suffers all manner of afflictions rather than to be driven and divided from him After ye were illuminated saith the Apostle to the believing Hebrewes ye suffered a great fight of afflictions Heb. 10.32 To save the labour of turning over large Volumes of Martyrologies read over that little book of Martyrs as some have called Heb. 11. especially ver 35 36 37 38. Faith kindles that flame that many waters cannot quench Christ upon earth was a man of sorrowes and acquainted with griefs yet he had those disciples that never left him till he came to the Crosse and then sollicitously enquired after him Where Christ dwells by faith there the Spirit strengthens for sufferings Ephes 3.16 17. If men now look into their hearts and see themselves willing to follow Christ in fair weather and to own his cause whilest it costs them nothing but in worldly respects rather gain by the bargain but when trouble ariseth they are gone These may look into the Parable of the sower whether this be not an evidence of a rocky and stony heart A strong wind is the tryal of the root of the tree of the foundation of the house an hot scorching fire of the truth of the mettal It is true that self-ends sometimes put a man upon sufferings But it is alwayes true that self-ends onely put a man upon profession when he will not stand out in sufferings They whose Religion is the States Religion the Times Religion will not lose an hair by any profession they make Self and not Faith carries on that profession 3. As faith carries the soul up to Christ to be one with him so also it carries it on in every affection and office of love to his brethren In Jesus Christ neither Circumcision availeth any thing nor uncircumcision but faith which worketh by love Gal. 5.6 It is not to be of this opinion or of that which men call their faith nor of this Nation nor of that which too oft prescribes all that men in their way of faith believe But to be possest of that faith which works by love which commends us unto God A man may be of this or that faith according to pleasure and yet his faith utterly destitute of that grace Faith carries a man not any further at all towards Christ then his love carries him on towards his brethren An idle faith is a dead faith and a dead faith never reacheth righteousnesse to Justification and life James never disputed against Paul's assertion of Justification by faith onely Writing after him as is generally confest he did not write to contradict any doctrine or correct any errours delivered by him When Paul concludes Justification by faith James concludes that it is by a working faith Where it works not it doth not then justifie and where it works to acceptation it works by love CHAP. XIII SECT I. Of the number of Sacraments AS a result from all that hath been said of the nature and use of Sacraments we may conclude the definite and distinct number of them So many Ordinances that we can find in Old or New Testament-Scriptures that are signs and seales of this nature as here hath been set out from the Apostles words so many Sacraments there are truly so called equally worthy of that honour of Sacraments with this of Circumcision being every way of the same nature and use they are deservedly to have the same esteem But falling short of such they are to have esteem as they are and their dignity may challenge but not to be put into this number The way to find out the number of Sacraments And I know no other way then this to find out the set and definite number of them Those trifling arguments made use of by some that the matter of New Testament-Sacraments viz. Water and Blood came out of the side of Christ and that blood and water as John affirms bear witnesse on earth are not worthy to be mentioned save onely that they are used by some of eminent name And upon diligent search we shall find onely two stated standing Ordinances in Old Testament-Scriptures and onely two in New Testament-Scriptures that are to be thus received We have not indeed any distinct Text in either of both Testaments expresly testifying that there are two and two onely Sacraments as we find it ordinarily in Catechismes Neither is there any distinct Text in the Law or Prophets that as we would that men should do to us so we should do to them Yet our Saviour Matth. 7.12 tells us that that rule is both in the Law and in the Prophets being a clear result from that which the Law and the Prophets have delivered The like may we say concerning the number of Sacraments It is as clear a result from that which is delivered to us both from Old and New Testament-Scriptures so that the conclusion is twofold drawn by way of deduction of this nature 1. Two onely standing Ordinances in the Old Testament of the nature of Sacraments Two onely Sacraments in the New Testament There were in Old Testament-times onely two standing Ordinances of the nature of Sacraments viz. Circumcision and the Passeover 2. There are in New Testament-times onely two Sacraments viz. Baptisme and the Lords Supper We shall begin with Old Testament-times and here our way of discovery is First To find out all those Signes or Ordinances that are set up in competition as Sacraments Secondly To enquire into the nature and use of them Thirdly To find out how nigh they come to the nature of Sacraments and what agreement they have with them Fourthly where it is that they are defective and fall short of Sacraments truly so called SECT II. Rainbowe no Sacrament THe first that offers it self is the Rainbowe of which we might speak First as it is in nature for discovery of the physical being of it Secondly as a sign appointed of God But the first consideration of it is not my businesse but the work of Philosophers who out of Aristotle have defined it to be A Bowe of many colours seated in an hollow and duskish cloud The definition of a Rainbow appearing upon the reflection of the Sun in opposition against it He that pleaseth may read further in Magirus physiol peripat lib. 4. cap. 5. Keckerman Syst Phys lib. 6. ad finem Zanch. de oper Dei lib. 3. cap. 3. Valesius de Sacrâ Philosoph cap. 9. So that the efficient cause is the Sun The subject in which it appeares is a cloud standing in Diametrical opposition The thing it self is the reflex of the Sun The form and shape is a bowe of variety of colours Whereupon it is generally concluded that there were bowes of this nature before the flood the Sun being then in equal vigour to produce it and clouds in which the reflex might be apparent And the cause being then as
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