The Covenant Sealed

Sect. I. Of Sacraments in man's state of integrity.

I shall leave the word which is of least moment, being not of divine original, and come to inquire after the thing which must be distinguished before it can be defined either in the general what a Sacrament is, or what this or that Sacrament, viz. Baptism or the Supper of the Lord is in particular. Now Sacraments (being instituted of God for the use of men) in tendency towards their happiness must be considered according to the several states of man, and dispensations in which God hath manifested himself to him. And man may be considered either in his state of integrity, or in his fall, either before sin, or under it. For the state of integrity enquiry is made, whether man enjoyed any Sacrament at all, or were in capacity of any? In which we have Thomas Aquinas his conclusion, Part 3. Quest. 16. art. 2. in the negative, That man in innocence needed no Sacrament, neither for any remedy of sin, or perfection of his soul. His followers (it seems) not satisfied, with his determination, unless they themselves may have the interpretation of it (yet not daring to adventure on a contradiction of their master) are at odds among themselves about his meaning, enquiring what he means by necessity, and what by innocence: whether he means Adams own state, in which he actually stood, or that which he should have attained if he had stood in his integrity? A labor worthy of their pains, had they before hand had assurance that an unerring oracle had uttered it: But others have concluded, that the tree of life in Paradise was no other then a Sacrament to our first parents, and it is marvel that Aquinas who denies it, hit not on that of Austin, to have made up at least a fourth objection, that In other trees there was nourishment, but in this a Sacrament. For the clearing of this point I shall lay down several propositions.

First, That all Sacraments whether in the state of integrity or under sin, must answer to the Covenant which they are appointed for to ratify and confirm. Now the Covenant of God entered with man in his state of integrity, was for his preservation, not for his reparation, as I have shown in a Treatise of the Covenant, Chap. 3. pag. 10. and so must this tree of life in case it have the nature of a Sacrament be a Sacrament of preservation, not restitution. And so Thomas Aquinas his foundation, on which he builds, that man in integrity needed no Sacrament, because the whole need not the Physician, but those that are sick, Matth. 9.12. is answered. There being a Covenant for man's preservation as well as his restauration, there may be a suitable Sacrament for preservation also, and so there is a plain fallacy in his argument, à dicto secundum quid, ad dictum simpliciter, because our Sacraments in the state of sin are for recovery from the disease of sin, he will have it to be so in all Sacraments even before our fall into sin. Chamier returning answer to this argument, distinguishes of persons subject to sickness; Some are actually sick so are all men (saith he) in the state of sin; some are in possibility or danger of sickness, having a principle in them capable of it, either more immediate or remote; so it was with man in integrity, he needed Physic for prevention, not for cure; to keep him in the state in which he stood that he might not fall: not to recover him out of evil being fallen.

Secondly, The Covenant of works passing between God and man in an immediate way without any reference had to Christ, (as hath been largely shewn, and objections answered, Treatise of the Covenant, pag. 13. &c.) the Sacraments annexed must needs be without reference to Christ likewise: I know many learned men suppose that Christ was a Mediator between God and the Angels, and between God and man in his integrity: and these will have the tree of life, Gen. 2.9. to be a symbol of Christ, as the bread and wine in the Lord's supper, which indeed necessarily follows upon that supposition: but that falling all the supposed relation of sign and thing signified between the tree of life and Christ falls with it. That opinion of theirs referring the tree of life to Christ they suppose hath strength from that speech of Christ to the Church of Ephesus; To him that overcometh I will give to eat of the tree of life which is in the midst of the Paradise of God, Revel. 2.7. which all Interpreters refer to Christ, seeing there is no life but in Christ, 1 Joh. 5.12. He that hath the Son hath life, he that hath not the Son hath not life. As also from Revel. 22.2. speaking of the new Jerusalem, it is said, In the midst of the street of it and of either side of the river was the tree of life, &c. which can be no other but that Sun of righteousness with healing in his wings, Mal. 4.2. But neither of these places serve their purpose, nor is the argument drawn from thence at all cogent. The tree of life in the literal Paradise was a symbol of immortality, and everlasting bliss, which man persisting in obedience should have enjoyed, whether on earth or in heaven, still remained in God's choice to determine; In the state of sin this could not be without Christ, and every symbol of it, therefore in this state leads to Christ. But it follows not that it was so in man's state of integrity. He should then have enjoyed it, by ah immediate gift from God, & not through Christ, whose whole work was not to keep man in statu quo, as before sin, but to recover from sin into which he was fallen. In those places of the Revelation there is (after the manner of the visions of that book) an allusion borrowed from that tree in Paradise, which as Ravanellus observes was a type of immortality. This tree assured man of it in Paradise on terms of bedience. In the state of sin the same is to be had through Christ on Gospel terms and conditions. In case any will assign the work of man's support in any transcendent way to the second person in the Trinity, who is said to uphold all things by the word of his power, without any reference to his wotk of mediation, as to be incarnate: as I dare not assert it, so I will not contend about it. But in this I am confident the substance of our Sacraments is Christ incarnate, and all the benefits of them is through and by christ, but so it was not in the Sacraments in Paradise.

Thirdly, The life promised in the Covenant of works to man in case of obedience, was not barely a prorogation of his being or preservation from dissolution to an immortality in nature. This he might have enjoyed and have continued forever perfectly wretched, and so the performance of the promise should have been a curse, and no blessing. As it was said by our Savior of Judas upon his great sin of betraying Christ, It had been good for that man that he had never been born, Matth. 26.24. So it might have been said of Adam, though he had never sinned it had been good for him that he had never been created, and therefore those that see no more towards bliss, in this promise of life then a perpetuation in being, according to the vulgar acceptation of it, understand that speech of God concerning our first Parents, Gen. 3.22. And now lest he put forth his hand, and take also of the tree of life, and eat, and live forever, to be a speech of mercy to keep man from an immortality of misery: and according to that opinion the curse threatened for transgression had been suffered, and the blessing affixt to obedience at once enjoyed, which is the greatest of paradoxes; life then (as elsewhere I have shown) in the promise comprises true blessedness, a fruition of all that serves to make happy, and a freedom from all that tends to misery, so that man lived no longer then he stood and sinned not; death in its measure immediately seized, though the full execution in the highest degree to some is delayed, to others the whole reversd.

Fourthly, The names given to these respective trees must not be accounted vain (as it fares many times with names given by men) seeing the Spirit of God hath affixed these names to them. But something must be found in the trees, or from God by the trees, answering the names that they carry: When God gave Abram the name of Abraham, which signifies a father of multitudes, Gen. 17.5. the event we find answered, how improbable soever (when the name was given him) it appeared; Therefore (saith the Apostle) sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea-shore innumerable, Heb. 11.12. Solomon was called Jedidiah, 2 Sam. 12.25. which signifies beloved of the Lord, and was not barely so named, but indeed beloved, Nehem. 13.26. Among many Nations there was no King like him who was beloved of his God. The name of that wonderful birth, Isaiah 7.14. was Immanuel, which the Spirit of God hath interpreted, God with us, Matth. 1.23. he was so named, and this he did effect, 2 Cor. 5.29. God was in Christ reconciling the world to himself, not imputing their trespasses unto them. Our first Parents therefore were to expect some way both life and knowledge from these trees: They had their names in reality, and not by way of fiction, or fancy given to them.

Fifthly, This tree of life with that other of the knowledge of good and evil had not any natural power or innate efficacious vigor, to answer their names in giving life by the taste, or eating of them, as Satan bore the woman in hand concerning the one of them. This I know hath been the opinion of some, which false supposition hath occasioned an hot and curious dispute, whether this tree should have given man life totally and wholly to a full immortality? or whether it should have preserved his life to some definite time of some thousands of years? But the contrary is plain both by reason and experience, and so the ground of this dispute is taken away.

This appears, first by reason. Trees (as Chamier well observes) are below men, yea, below other creatures that were made for the use of man, being capable of a vegetative life, only for growth, but not of sense, and so could not confer on man by any power from themselves either life or knowledge. Some that stickle for this opinion see the force of this reason, and therefore yield that it is above them to produce any such effect directly. But indirectly they say there may be such an efficacy; Meats that are singularly suitable to nature have their work, in a direct way on the animal spirits for a life of nature, and indirectly upon the organs of the inward senses. A good constitution (which a wholesome diet works) serves to the preservation of health, and hath hereupon its work upon the faculties of the mind, and consequently preserves life, and increaseth and quickeneth knowledge. But (as Rivet well observes) all the trees of the garden might in this sense have been called trees of life, and trees of knowledge of good and evil, as well as those two trees in the midst of the garden: All of them being for food, and to keep men in a due temperature both of body and mind.

As the truth of this appears in reason, so also by experience, in that tree forbidden; when Eve listened to Satan and did eat of it (and her husband by her solicitation) knowledge was not gained but lost, which mankind sadly knows; For that speech of the Lord before mentioned, Gen. 3.22, 23, 24. And the Lord God said, Behold, the man is become as one of us, to know good and evil. And now least he put forth his hand, and take also of the tree of life, and eat and live forever. Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drave out the man, and placed at the East of the, garden of Eden Cherubims and a flaming sword, which turned every way, to keep the way of the tree of life; which may seem to imply that in case man had been permitted to have put forth his hand, and eaten of the tree of life, he had lived forever, in such an interpretation we should scarce conceive the tree to be any creature of God, but an omnipotent agent, standing in opposition against God, when God for sin had denounced against man the sentence of death, this tree against this sentence would give him life; What is it that we hear? (saith Calvln) can that fruit restore te Adam the integrity that he had lost? Me thinks the former part of the two and twentieth verse serves well to interpret the latter. Behold, man is become like one of us. Even as the tree of knowledge of good and evil made man like God, in a full omniscience, so the tree of life would have rendered him equally like in immortality. If we confess an Irony in the former, as is concluded by Interpreters, we must understand the like, or somewhat much like it, in the latter. Man will have like immortality in sin, as he had omniscience by sin. Therefore he puts, and keeps him out of Paradise, that now being deprived of the thing, he might not delude himself in the outward sign or Sacramental representation of it.

Sixthly, It remains therefore that these trees were set apart of God from other trees of the garden for a Sacramental use, having no more power of themselves to confer life or knowledge then water in Baptism or bread and wine in the Lord's Supper to confer pardon of sin or spiritual life on the soul. The tree of life was so called (saith Wollebius) not from any innate quickening faculty, but from a Sacramental signification. Pareus indeed putting it to the question whether the tree of life be so called by reason of the effect that it had produced had man stood, or by way of signification? saith, these two opinions in his judgment may be joined, and says, The tree might give life as food or as physic, and preserve from age till man should be translated into an heavenly immortality, and then proceeds to show how it is a Sacrament of life. But sure these opinions are altogether inconsistent, Sacraments are so signs that they are not physical causes of the thing that is signified. If they had any such effect in nature, then all mystery in the Sacrament ceased and there needed no word from God to clear it, every man would know that food hath a natural tendency to life, and physic to health, if there were no Scripture. If we were able to make it good that they were physical causes of life and knowledge, then we must disclaim their Sacramental use; but seeing that cannot appear, and the contrary is evident; This other must be asserted, It may easily be made out that the tree of life was a Sacramen. Man was to put forth his hand to eat of it, as the Jews did the Passover, and we do the Lord's Supper. And as often as he ate of it, or had his eye upon it (as Calvin well observes) he was to remember from whom he received life and bliss, and by whom he was preserved and upheld, that he had no principle of life and bliss in himself, but as he received it from God, so by his favor and free Grace it was continued: And to mind himself of his duty on what terms he stood with God, and upon what condition his life and bliss was continued: whilst he sinned not he must not die, as long as obedience lasted he must enjoy a life in happiness. Others add that it shadowed out Christ, by whom both he and the Angels stood in happiness: but I have already spoke my thoughts to that particular. But how to bring that other tree of the knowledge of good and evil so aptly to hold out the nature and use of a Sacrament, is not so easy: and I find many Interpreters asserting it, but not any that I can meet with demonstrating it. And it must be confessed that this Sacrament did herein differ from all other Sacraments. Those did consist in their use; This in man's abstinence from it. In this it is said thou, shalt not eat: In the Passover and the Lord's Supper the communitants must eat. But God hath it in his power to institute Sacraments according to pleasure, by way of prohibition, as well as by way of injunction. In other Sacraments in the due use, men attain to the good that is promised: In this by abstinence man should have avoided the evil threatened. In eating of the tree of life, while man persisted in obedience, he was assured of life, that was a seal and pledge of it. And while he abstained from the tree of the knowledge of good and evil, he had like assurance of freedom from death. This alone was a negative Sacrament, and it was proper to this Sacrament only, that not the fruition of good, but the avoidance of evil was the thing signified. The reason of the name is the enquiry of many why it was called the tree of the knowledge of good and evil? Some that would deny it to be any Sacrament, say that it had the name from the natural effect that it was apt to produce, being created to quicken or ripen man in the use of his reason, conceiving that our first Parents were created weak in knowledge, of an infant understanding: And to know good and evil (that is, choose the good, and refuse the evil) in the Hebrew phrase setting out the use of reason, as, Isaiah 7.16. Before the child shall know to refuse the evil, and choose the good: They say this tree was to work them to this maturity in knowledge. How false this is of our first Parents weakness in knowledge is clear by the names that man gave to all creatures upon sight, as he had dominion over them, so he understood the nature of them, as also in that speech that he uttered concerning Eve, when the Lord upon her creation brought her to him to give her in marriage. The Wise man says that God made man upright, Eccles. 7.29. And this uprightness comprises man's whole conformity to God in all in which his image doth consist, which was as the Apostle tells us, in knowledge, as in righteousness and true holiness, Col. 3.10. To avoid suspicion of inclination to any such opinion, some when they speak of man's first estate, purposely avoid the word innocence, and choose to use the word integrity. And how unapt the fruit of a tree could possibly be in nature to produce any such effect, that which was spoken concerning the tree of life being applied hither may demonstrate. And whence this opinion came but from the Devil I cannot tell, who told our mother Eve, that God did know that in the day that they eat thereof their eyes should be opened, and they should be like unto gods, knowing both good and evil, Gen. 3.5. He was the first that vented it, and she was the first that believed it; when she saw that the tree was good for food and pleasant to the eye, and a tree to be desired to make one wise; she did take and eat thereof, Gen. 3.6. The taste it seems was the taking quality; the other trees were good for food, and doubtless lovely to the eye, but this alone answerable to the name with the Devils comment upon it was a tree to be desired for this end, but she found the contrary; light was not only not increased, but put out, so that man now is a beast by his own knowledge; others therefore conclude that it had name, not from any such effect that in nature it was apt to produce, but by reason of the event that followed, and upon the taste of it must of necessity follow; now they experimentally know the good which they had by sin lost, and the evil which they had incurred. As a Physician (faith Ri vet) that hath the theory of health, and sickness, understanding what health is to desire it, and what sickness is to shun it, yet falling into sickness he hath another manner of knowledge out of his own experience. Pererius the Jesuit dislikes this Interpretation; he that pleaseth may read his reason on these words, and Rivets vindication, Exer. 18. in Gen. He fixes upon a third, that this name was given to this tree, upon occasion of the speech of Satan, bearing Eve in hand, that in eating of it, she should gain the wisdom of God, to know both good and evil; And therefore it had the name of the tree of the knowledge of good and evil. But whosoever gave the name, whether God himself who placed the tree in the garden, or Adam who to his cost knew it, or Moses that wrote of it, it is not probable they would borrow a name from Satan's delusion; The former therefore which the Jesuit confessed to be an opinion most received, I judge to be most probable, and till I see more shall not recede from it.

SECT. II. Corollaries from the former assertion.

FIrst, hence we see the necessity of the use of means, for our help and strength in ways of faith and obedience, in all the ways prescribed and appointed by God, In case our first Parents in their integrity were to make use of a Sabbath to give God a time in a more solemn way as we see, Gen. 2.2,3. and also of Sacraments; who are we, that we should cast off Sabbath and Sacraments? that our faith and obedience should be risen to that growth, and arrived at that height, that all helps should be laid aside? It is no marvel, that upon this account, so many that seemed to be somewhat, refusing the assistance of God provided, wholly degenerate and come to nothing: In case it be replied, that Adam was left to his own keeping, carried his life in his own hands, but we have another manner of support and defense; We are kept by the mighty power of God through faith unto Salvation, 1 Pet. 1.5. and so we need not to be so solicitous of ourselves. I answer, though there be truth in that which is objected, yet the objection is to no purpose, as easily may be manifested: Jesus Christ would not have provided Ordinances in New-Testament-times, for the perfecting of the Saints, for the edifying of the body of Christ: in case he would not have his to make use of them, and had not seen that they stand in need of them: we are not so kept, that we should sit still, no more then Israel was in the conquest of the promised Land. God's power in o • r preservation, and our diligent (though not diffident) and anxious care very well stands together: Else Peter had not from thence inferred, wherefore gird up the loins of your mind, be sober and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ, 1 Pet. 1.13. Nor yet having set out Satan's vigilancy annexed that exhortation, Whom resist steadfast in the faith, 1 Pet. 5.9. nor yet had the Apostle John told us that He that is begotten of God keepeth himself, and the evil one toucheth him not, 1 Joh. 1.18. Soldiers are taught to go out and fight in the Name of the Lord, and that he covers their head in the day of battle; yet this doth not abate anything of their watchfulness, or diligence; they do not cast off weapons either offensive, or defensive. This is an artifice of Satan, to lay men's throats open to him for slaughter, and destruction, under pretence of Divine protection.

Secondly, Know that there is no saving benefit received by any Sacraments which are seals of the Covenant, longer then men in Covenant, make it their business to keep up to the terms of it; Adam was in a Covenant of life from God, upon terms of preserving himself from sin, and had it by a Sacrament confirmed to him, he willfully runs upon sin; the tree of life now can no more give life to him: Satan then persuades to believe, that in eating of the tree of the knowledge of good and evil, they should as gods know both good and evil. He now persuades, that being baptized in water, which holds forth the Spirit and blood of Christ (if they understand any such symbolical representation) they partake of the Spirit, and blood of Christ: And that taking the Bread and Cup, they enjoy all that they signify and hold forth: That no more then a Sacrament, needs to make up a Christian complete. This is an outward work, that may be done, and all lust alive within; An easy work to go through, and here man would fain rest; but look further to the duty, to which these engage; otherwise thou wilt find no more of Christ in the Sacrament, then Adam found of life in the tree of life. See Mr. Burgess Spiritual Refining, Ser. 19.

Thirdly, It yet further follows, That a Covenant falling to which Sacraments are annexed as signs, and seals, the Srcraments fall together with it. The Covenant of works being no longer of use to the attainment of Salvation; the Sacraments which under that Covenant were appointed, are taken out of the way, and no use of them remaint. I know that it is asserted by as learned hand, that Christ doth not absolutely make null or repeal the Covenant of works, but that it still continueth, to command, prohibit, promise, and threaten; yet confessing this assertion to be difficult, and disputable, to which I readily yield; and therefore in a business of no greater moment then this is, I had rather suspend, then either subscribe or oppose. He and I are wholly agreed, as to that for which it is here produced, seeing he saith, We must neither take that Covenant as a may to life; as though we must get Salvation by our fulfilling of its conditions; nor must we look upon its curse, as lying upon as remedilessely. This is as much as I assert, or rather imply in that which I say, that the Covenant of works is of no use to the attainment of Salvation: upon which the Sacraments of that Covenant, the see are laid aside with it: we hear no more of a tree of life, or the tree of the knowledge of good and evil. Rivet Exer. 40. on those words. Lest he put forth his hand, and take of the tree of life, and live forever, Observes a resemblance between that proceeding of God, and the Churches proceeding in keeping unworthy men from the Sacrament: The unworthy (saith he) are kept from the Sacrament, lest they should eat of those signs to their judgment: And so God made use of this prohibition as a lesser excommunication called suspension, for the further humiliation of man, that he might see himself to be unworthy of life, being kept from the outward symbol or Sacrament of it. But me thinks this is so far from resemblance of that kind of Excommunication which is called the lesser; that it is a sentence in terror far above that which is highest, and greatest: And this it seems my Author saw, and therefore adds: Furthermore, such a Sacrament was unmeet, or unsuitable to fallen man; because the tree of life was not given to restore a man dead to life, but to preserve life in a living man; therefore Adam being dead by sin, and his condition changed, the Sacraments were to be changed likewise. Two sorts of men then are here fitly to be paralleled with Adam, in this proceeding of God against him.

1. Those that God casts out of Covenant, taking away their Candlestick, and his Kingdom, refusing to be their God, or to own them as his people; God denying them his Covenant, all must deny them the sign and seal of it.

2. Those that cast themselves out of Covenant, and apostatize from the faith of Christ Jesus. Where there is no Covenant in which men may expect happiness, where there is no profession of such expectation, there is to be no Sacrament; there the seal is put to a blank, and these Sacred Mysteries are profaned: Therefore I cannot but marvel at those, that deny the Church of Rome all being of a Church; and affirm, that they are in no Covenant-relation to God; yet yield that they have Baptism in truth among them, explaining themselves, that it is as a true man's purse in the hand of a thief. But the purse, and the man stand not in that relation as Covenant and Sacrament; the Covenant being gone, the Sacrament hath no truth of being remaining.

Fourthly, Let us yet see, how forward Satan is to imitate God, in prescribing a way of worship to his servants; and how ready the world is to follow Satan in these things by him prescribed. God appointed a tree of life, as a sign and pledge of immortality; in the due use of which man might have lived forever, and been preserved from the evils, and infirmities of age; and Satan among those in the world, that are his for worship, hath of old found out a fiction of certain meats, called by them Ambrosia, and certain drinks named Nectar, and Nepenthe; which the gods using to take, were preserved from age and death. It cannot be imagined, how they should reach such a fancy, but that the posterity of Noah, had scattered some Divine light of this tradition among them. Their gods, who were but men, and some of them the worst of men, bringing all wickedness to renown by their example, being supposed to have an immortal being, must have some way or means to come up to immortality. As they had their meats, and drinks, that made immortal; so also their fountains (found out by Cadmus; to whom they ascribe the first invention of letters) Aganippe, Hippocrene, Castalius near to Parnassus, at which their Muses drunk; which raised them in eloquence. These they have borrowed from these symbols of the tree of life, and the tree of knowledge of good, and evil; dreaming of a Physical operation, and not understanding any Sacramental efficacy: God also instructed his people in the use of sacrifices, which we know was with his people from the beginning; and I cannot believe with some Jesuits that this was of the dictates of nature: which (as they say) led them without any revelation, to the use of sacrifices: For in what sense soever we take sacrifices, Nature could never teach man to give it unto God. If we take it more largely, for a gift tendered, reason would tell, that the Divine Majesty stands in no need of it: And in case we understand it more strictly, and make the destruction of that which is offered essential to a sacrifice: how could this in reason enter into any man's thoughts; that when a man had sinned, a beast must die? And that of the Apostle, Heb. 11. doth fully contradict it, Abel offered by faith, and faith is not of nature, but above it. This then was a worship of God by institution, not commanded in the first, but second Commandment: and this Satan is ready to follow. As there was scarce a Nation, as the Orator observed, but worshipped a god: so there is scarce a Nation, that did not sacrifice to those gods: and the Apostle gives us to understand, what those gods were: The things that the Gentiles offer in sacrifice, they offer to Devils, and not to God, 1 Cor. 10. It is his worship, and he teacheth his the way of it. As in duties of worship, there is this imitation seen, so in wonders, and prodigies in like manner, there is an emulation: God had his miracles in Egypt, and Satan his We know the general Deluge in the sacred Histories; in which none were preserved from death, but Noah and his family, by an Ark prescribed of God: Heathens must have a fable in imitation, and tell us of drowning of the World, only Deucalion, and his wife Pyrrha, in an Ark preserved likewise. And as Noah's Ark rested on the Moutains of Ararat, upon the asswaging of the waters: so theirs rested on the Mountain of Parnassus. We have a narrative of Jonah cast into the Sea, and received by a Whale; and after three days, and three nights, cast safe upon the shore: Satan must set up his Arion, and make him famous in his Historians and Poets; A skillful Harper of Greece, having by excellency in music, gained a great sum of money in Italy, and Sicilia, returning to his own Country with his treasure; Mariners with whom he agreed for his Fare, greedy of his money, cast him into the Sea: a Dolphin delighted with his music, carries him safe, and landed him at Taenarus. See the relation and application, elegantly brought home to this purpose by Dr. Abbot, Lect. 15. on Jonah: making notable observations of Satan's policy. In case the Narrative carry any truth in it by his wonders, so far as his art, and power can reach. Satan then makes it his business, to disgrace God's miracles, and cast dishonor upon them by his imitation: though he falls far short of the Original, as he there shows: and follows him as little Ascanius his Father, with very unequal steps. And in case we take it, for a mere fiction: (which is his judgment upon it) his art is no less observable to discredit, as far as in him lies, the writings of Scriptures: When this miracle of Jonahs shall be Preached and published in the world, Arions fable shall be produced, that like faith may be yielded to either of both. See Mr. Burgess Spiritual Refining, Pag. 131, 132. Where this thing in many particulars is enlarged. And the more high the ways of Religion are raised of God in a Spiritual way, the more easy it is for Satan, who is a spirit, to delude. The Spirit is the great Gospel-promise, to be poured out on all flesh; that is, on men of all sorts, Joel 2.28. God will be served in types and shadows no longer, but in Spirit, and truth, Joh. 4.23. When the Jews gloried of Circumcision, as that which did denominate them a people of God, and distinguished them from all other Nations: and urged the necessity of it to salvation: the Apostle tells us, that they are the Circumcision, that worship God in Spirit, Phil. 3.3. Satan now on the other hand, can take the hint, and heighten his way in a destructive manner to Gospel ways. All outward Ordinances shall now be decried as forms, and beggarly rudiments: and with Circumcision in the letter laid aside, though they be Ordinances of the Spirit itself; in which the Spirit expresses its power and efficacy. 1. The written Word, which was dictated by the Spirit, 2 Pet. 1.19. (is the sword of the Spirit, by which it exercises his power on the soul) must be laid aside as a dead letter, and over carnal. The Ministers of the Word, that great gift from the Fathers right hand, Ephes. 4.11. set over the flocks by the holy Ghost, Act. 20.28. on this pretence are to be cast off with Moses and Aaron; taking too much upon them, when all the Congregation is holy: notwithstanding for a real confutation, when this Spirit was first given in glory, it came upon the heads of his Ministers, in form of tongues, fiery, cloven, Act. 2.3. To let all know (is that great appearance that was there) (that their tongues are sanctified of God, to Preach the Word in power and life to all Nations. And as the gifts of the Spirit increased; so the Ministers of the Spirit were multiplied; and that very title and name given Ministers of the Spirit, 2 Cor. 3.6. And the mind of Jesus Christ made known, that these in a peculiar order, distinct from other men; are set apart to preach the Gospel, as the Priests under the Law in a peculiar order were to wait at the Altar, 1 Cor. 9.13, 14. Upon the same pretence, Sacraments must be laid aside; the Baptism of the Spirit is pleaded, for the overthrow of the Baptism of water: Though the Apostle that first spake by the Spirit after it was given in glory, doth argue the clean contrary, Act. 10.47. Who can forbid water, that these should not be baptized, which have received the holy Ghost as well as we? They that have the Spirit, will be raised in zeal for the honor, and establishment of every Ordinance of God by the Spirit: the more spiritual men are, the more care they will take to advance the Word, the Ministers of the Word, Sabbaths, Sacraments. Let us then observe his imitations his falsifications: He vents doctrine of his own, sets up ways of his own, that carry a resemblance of God's ways: And similitude, is mater erroris: we shall never heed them, as long as we know they are the Devils: but when he transforms himself into an Angel of light, and puts the stamp of God upon his own coin, we must not be ignorant of his sleights; but to have our senses exercised, to discern between good and evil.

Sect. I. Of Sacramental signs.

I shall here purposely wave several School-niceties, as in what predicament a Sacrament is to be placed: Taking it in the whole nature of it (as consisting of a twofold matter, the one outward and earthly, which is the visible sign; the other inward and heavenly, which is the thing signified: and of a twofold form; one outward, which is the due participation of it, according to the way prescribed of God; the other inward, consisting in the analogy between the sign, and the thing signified) it must needs be an Ens aggregatum, and so not capable of any place in that series of being: And sign, and seal, being clearly relatives; I shall leave the Reader to inform himself from learned Keckerman, in the third Book and eighth Chapter of his System of Philosophy: what is the Relatum, the Correlatum, the relation itself, the foundation, and the terminus in this Sacramental consideration; and shall go on to lay open the several parts of this definition. The whole of it being comprised in this text of the Apostle, every part affords some doctrinal Observation. In the first place I shall observe that,

Sacraments are signs,

The truth of this observation is so clear of itself, that it needs no proof; Taking the word Sacrament in the largest sense that we can speak of it (in which it falls short of these Gospel-Ordinances known by that name) it is yet Sacrae rei Signum, the sign of an holy thing: And might be made good by a particular induction, not only in those that we receive as Sacraments, whether extraordinary as the Cloud, the Red-Sea, Manna, and the Rock, which the Apostle parallells with Baptism, and the Lord's Supper, 1 Cor. 10.1, 2. But also in the ordinary stated Sacraments, by a standing law to be observed. In Circumcision there was a foreskin to be cut off, in the Passover a Lamb to be eaten: In Baptism there is water to be applied, and in the Lord's Supper bread and wine to be taken, eaten, and drunk; God condescending in mercy to our weakness, by earthly things to inform our judgments, and strengthen our faith in that which is heavenly. Though Papists are much put to it, to find an outward sign in some of their Sacraments, (as indeed in some of them there is none at all) yet they yield to this truth; that Sacraments have their signs, knowing that to be a true, though not a full definition, tnat a Sacrament is an outward visibie sign of an inward spiritual grace. That we may come to a right understanding of Sacramental signs, we must

First, know what a sign in general is.

Secondly, the several sorts and kinds of signs, so far at least as will conduce to a right understanding of the point in hand; and Lastly inquire what Sacramental signs are, and their properties.

A sign Austin hath long since defined to be, that which shows itself to the senses, and somewhat more besides itself to the understanding; and in other words, A sign is a thing which brings to men's thoughts another thing, besides that which it offers to the senses. As the Rain-bow offers itself to the eyes (we see the shape of it, and the colors in it) and brings the promise of God into our minds, that the Flood shall no more return to destroy the earth. It were an endless labor to undertake to lay down the several kinds of signs, with all their sub-divisions: I never saw such a Scheme of them, but I have thought many more might be added to them; yet those at least that are notable may be reduced to certain heads. Some are natural, some are prodigious, and some are signs by institution. Natural signs are those that of themselves, and of their own nature are apt to signify somewhat beyond themselves; As smoke signifies fire, a Rain-bow showers, palenese sickness, Tears trouble, and grief of mind; of these Christ speaks, Matth. 16.2, 3. When it is evening ye say, It will be fair weather, for the sky is red; and in the morning, It will be foul weather today, for the sky is red and lowering. Now these signs are sometimes (as signs so also) causes of the thing signified; As the Sun beams in the dawning are a sign, and also a cause of the day approaching. The interposition of the Moon between us and the Sun, and of the earth between the Sun and Moon (foreseen in their motions) are signs, and causes of Eclipses. Sometimes they are effects of the thing that they signify; As smoke is the effect of fire, and paleness of diseases. Some are barely signs, and neither causes nor effects; as the color of the sky is no cause of rain, but barely an indication that there are those watery vapors in the air that will dissolve themselves on the earth: They may be effects of that which is the, cause of the thing signified, but not the effects of that which is a sign. The Rain-bow is an effect of that which is a cause of rain; Here we might lay down some rules or observations.

First, Remote causes (which have their effects at a great distance, so that many things may interpose themselves as remoraes, cannot be looked upon by any as signs. When that book of common-prayer was imposed by authority upon Scotland, upon counsel then over-much heeded; it might have been easily concluded upon, as a sign of troubles and dissensions in present there; But no rational man could then have made it a prognostic of all those tragical stirs, which in three Nations have already happened, and we yet know not upon the flame kindled what may follow: The spark then kindled, might in probability have been quenched. The Stars say our Stargazers, have their influence upon men's bodies, and by consequence indirectly upon the operations of their souls. Hereupon by the posture of the Stars at men's birth, they will conclude the trade of life in which men shall be employed, the Arts that they shall profess, the fortunes (as the world calls them) to which they shall be advanced, and the very last period of their days. But here so many things may interpose, that the child's Genius supposedly thus disposed, cannot sway all these things, Parents, friends, ways of Education, thousands of obstacles, and diversifications so intervene, that no judgment can be given. If more were granted then ever will be proved of the heavens influence on men's minds and bodies to incline, or dispose them; yet that of the Wise man would utterly spoil all Predictions, Eccles. 9.11. The race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill; but time and chance happeneth to them all.

Seeondly, Partial causes in nature cannot be looked upon as signs, but all must concur that have any influence. This (if I do not mis-remember) good Mr. Perkins doth set down in a similitude to this purpose. The heat of an Hen sitting upon Eggs is the cause of a brood of young ones; but suppose an Hen should sit on Eggs of divers kinds, some of a Dove, some of a Partridge, some of a Phesant, some of a Hawk, some of a Kite; who could now from the heat of the Hen, give his judgment of what kind, the birds should be, that this heat would hatch? would they not be different in kind according to the variety of subjects that this heat works upon? If we see flint before us, this is no sign of fire to be kindled, unless we see steel with it; nor yet flint and steel without tinder; nor yet flint, steel and tinder, without a hand employed to strike fire: all put together make up a sign, and not otherwise. To apply this to our purpose.

First, Let it be granted, that the heavens have their operations on men's bodies on earth, no otherwise then the heat of the Hen hath for procreation of such a kind, or the flint to the working of fire, yet the heavens have their influence upon divers, and diversified objects: not diversified by their influence only, but done to their hands, we derive our being from Parents, not only in our essentials, and integrals, but in a great measure in our temperature of body and mind. Who sees not virtues and defects of body and mind to be hereditary, and that from either sex, Children do patrizare, follow their Parents inclination without any imitation? now the heavens were not in the same posture, Mars, Jupiter, &c. were not in the same ascendent, in their birth as in ours. A beggar is delivered under the same posture of the heavens with a Noble-woman, shall the children of both be of the same trade and way?

Secondly, If the Stars and their influences were universal causes of what is done in, and shall befall our persons, yet these men profess acquaintance only with some few, and those almost only the Planets; The Stars of an unfixt motion. Those innumerable Stars, which we call fixed, and have been said to be in the eighth (which we call the starry) sphere, are not observed nor known in their various postures, what some may incline to, others will thwart and destroy.

For a third rule, those signs which fairly may be looked upon as causes in nature, have their effects, and produce the thing signified unavoidable, irresistible; so that is a labor in vain to use any ways, a tempting of God to make any addresses to him for prevention; whoever prayed that the day and night should not be of an equal length, at such a day in the Spring and Autumn, which are known to us by the name of the aequinoctial; or, that the Sun shall not be eclipsed at such a time when it is known that the body of the Moon will interpose itself in that season? If the heavens are alike causes of man's vicious ways, & of the ruin and bane of Nations, endeavors for prevention will be equally vain; whether it be by prayer, or repentance. He that cannot make the Sun to stand still, or to return backwards by prayer, let him not think to stand in the gap for a land, or turn away God's fiery indignation, seeing the course of nature appointed of God, brings it about above resistance. I have heard of some Rabbins that pray every night that the Sun may rise again, and the earth enjoy a new morning, as though it were no otherwise in nature by the God of nature ordered, and settled, but it lay in them to hinder it; but Christians have learned better, then to think by their prayers to impose a new course on the way of nature. And knowing that prayer and repentance are ways appointed of God, and by experience successful for reversal of judgments, and prevention of National desolations, they know that Stars in a way of nature cannot effect it, nor yet the sons or disciples of nature foresee or foretell it.

Secondly, There are prodigious signs, such that are, either miraculous, exceeding all power of nature; or else wounds and monsters in nature; And I know not the reason why Chamier, lib. 1. Cap. 11. de Sacramentis in genere, should exclude them from the number of signs; certainly the return of the Sun in Hezekiah's time, was to him a sign of his recovery from sickness, and of his deliverance from the Assyrian, Isaiah. 3 S. 4, 5, 6, 7, 8. Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears, behold, I will add unto thy days, fifteen years; And I will deliver thee and this City out of the hand of the king of Assyria, and I will defend this City; And this shall be a sign unto thee from the Lord, that the Lord will do this thing, that he hath spoken; Behold, I will bring again the shadow of the degrees which is gone down in the sun-dyal of Ahaz, ten degrees backward. The like may be said of Gideon's fleece, that had dew on it when all the earth was dry besides; and again the fleece dry when upon all the ground else it was dew; This was to signify that the Lord would deliver Israel by his hand; Those eclipses of the lights of heaven to the Egyptians when there was light in Goshen to the Israelites, Exod. 10.21, 22. and at Christ's death, when from the sixth hour there was darkness over all the earth unto the ninth hour, Matth. 27.45. was no other. I will show wonders in the heavens, and in the earth, blood, and fire, and pillars of smoke, the Sun shall be turned into darkness, and the Moon into blood, before the great and terrible day of the Lord, Joel 2.30, 31. There shall be signs in the Sun, and in the Moon, and in the Stars, and upon the earth distress of Nations, and perplexity, the sea and the waves roaring, men's hearts failing them for fear, and for looking after those things which are coming upon the earth, for the powers of heaven shall be shaken, which Zanchius understands of those Comets, which as wonders in nature, in several ages have appeared. He that pleases may consult the Author himself treating de Cometarum prognosticis, lib. 3. de operibus Dei, Cap. 2. Thes. 12.

Thirdly, There are signs by institution: not so in nature, or by way of prodigy, but as they are designed to signify: These are, 1. Of man, some by imposition, man putting at pleasure such a signification upon them; words in this sense are signs; no other reason of primitive names of things can be given, but his pleasure that gave them; Some by custom, as an Ivy bush is a sign of wine; Sometimes by covenant, or agreement, so the arrows that Jonathan shot, with the words that he agreed to utter, were a sign to David that there was peace, or that there was harm intended to him, 1 Sam. 20.20, &c. So the Scarlet thread was a sign between Rahab and the spies, Joshua 2.18. A Soldiers Colours, or the word that is given on his guard, or in fight is such a sign. 2. There are signs by institution from God, such was the rainebowe; It may be a natural sign of showers; but it is by institution, that it signifies, that there shall not be anymore a flood to destroy the earth, Gen. 9.11. These instituted signs, whether of God, or man, admit of other distinctions, which will be touched upon in the next place, in opening the nature, and showing the properties of Sacramental signs. There are signs of a fourth sort which might have been spoken to, namely those that are Diabolical or superstitious; But I shall not trouble myself or the Reader with them.

SECT. II. The properties of Sacramental signs.

FIrst, Sacramental signs are external, and sensible, such that do not immediately, but by the help of the senses, affect the understanding. There are indeed such signs that immediately offer themselves to the mind, which some call mental, or intellectual Signs; These are either notions framed in the understanding, or actions that are past, and called into the thoughts, Matth. 12.39. An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the Prophet Jonas. Though some Popish Writers have affirmed, that this sensibility of the outward signs, is not of the essence of the Sacraments; seeing God might if he had pleased have instituted Sacraments with signs merely spiritual, yet they are disliked in this by their own party; and themselves also confess, that the signs that God hath instituted, are external and sensible; and we inquire not after such as God might have given, had he pleased; but such that he hath pleased to give to his people.

Secondly, They are visible signs. It is not enough that they are the objects of other senses, as such that may be heard, felt, tasted; but Sacramental signs must be the object of sight; This is clear by the induction of particulars. The foreskin in Circumcision, the lamb in the Passover, water in Baptism, bread and wine in the Lord's Supper, with all the actions of each of these are visible; And thus a Sacrament by the Ancients hath still been defined, An outward and visible sign of an inward and Spiritual grace, which hath never been excepted against as unsound; but only as insufficient. It is too short, but in no part erroneous. And Austin, lib. 19. Contra Faust. Cap. 25. as he is quoted by Bellarmine, demands, what are all corporal Sacraments but certain visible words? Other senses may accompany the sight, but nothing can be a Sacramental sign that excludes the sight, nothing that is not in nature visible. And therefore sounds or words, are no Sacramental signs, which being no object of sight, nor of any other sense, but of that of hearing, they are not in any such capacity. Here a man might think that Bellarmine and we were agreed, Seeing he so often gives Sacramental signs that Epithet of visible; and, lib. 1. de Sacramen. Cap. 18. putting it to the question, whether Sacraments consist of things as their matter, and words as their form? he determines affirmatively, and lays this down for his second proposition, that, In all Sacraments of the New Testament, things are found as the matter, and words as the form, and none can doubt but things put in opposition to words as the matter of Sacraments are visible. But he hath his art to come off by distinction, or rather contradiction. To the first he says, that Catholics take the word visible, and tractable element, for anything that is any way sensible, that may be perceived by the ear, and not for that only, which by the sight and touch only can be perceived, lib. 1. de Sacramentis in genere, Cap. 14. And so a sound will make up his visible, and tractable sign, which is of necessity in Sacraments; And he can explain that second proposition with a fourth, which is, That Sacraments may be said to consist of things and words, but it is not necessary that things be not words, nor words be not things; But it is enough that somewhat supply the place of things or words, Cap. 18. And all this wild stuff, which scarce I think can be paralleled in the most unlearned Writer, to make it good that their Penance and Marriage are Sacraments; in both which we must take words (which he says are the form of those Sacraments) for visible signs, which also constitute the matter of them, or else we have no visible sign at all, and consequently no Sacrament. Some here question the case of blind people, by whom no sign can be seen; but it is one thing to be visible, and the proper object of sight, and another thing to be actually seen visible and visum differ one from another; It is in itself visible, though through defect in the organ, it is not seen of some. Such are at a loss in receiving, though not equal to the loss of deaf people in the Word, which is to be heard, seeing when the Word is not heard, it affects no other of the senses; but when bread and wine are not seen they are touched, and tasted; and where blindness is not from the birth, there is some supply from the memory likewise

Thirdly, they are Analogical signs, such as carry Analogy and proportion with the thing signified; they have ever an aptness in them for resemblance. That of Austin is famous, If Sacraments carry no resemblance of the things whereof they are Sacraments, they are no Sacraments at all. Gerrard. de Sacramentis, Cap. 3. Sect. 3. in the name of the Lutheran party doth confess that there is such Analogy in Sacraments, but he saith, that this Analogy in the Sacraments of the New Testament, is but the secondary office of it. The primary and chief office is to be a medium or vehicalum, a means for exhibition of the grace of the Sacrament to the person; But gives us no reason. And Suarez (as Chamier observes) denies this Analogy between sign and thing signified to be necessary, yet confesses that in all Sacraments there is such Analogy found; But, as Chamier demands, how shall an universal necessity be concluded, but by particular experiments? and what is found in everyone, we conclude to be of necessity in all; finding upon observation this Analogy in every Sacrament, we conclude it necessary in all Sacraments. There are some signs have their signification wholly from their institution, and of themselves carry no proportion. As the sound of a trumpet which is the sign of a troop of horse, the sound of a Bell which is the sign of an Assembly, whether for civil, or for sacred things; An Ivy bush the sign of wine to be fold. There are other signs that of themselves declare their own signification as the print of the foot on the ground whether of horse or man, is a sign of the foot that made the impression; A shadow is a sign of a body that darkens the place near to it. There are a third sort of signs of a middle nature, that have their resemblance of the thing signified, but in that indeterminate confused manner, that they may rather be said to be fit to signify that whereof they are signs, then that of themselves without further declaration added they do signify. And such are the signs in Sacraments, as Thomas Aquinas observes, part. 3. quaest. 60. artic. 6. and after him Bellarmine lib. 1. de Sacramentis in genere; and Chamier gives his assent to both, lib. 1. de Sacramentis in genere, Cap. 11. Water hath a faculty to wash, as also to refresh, and cool; when water is set apart for Baptism, though there be a fitness in it to signify washing; yet there must be a word to explain that it is to signify washing, and with it the thing that is cleansed.

Fourthly, They are not barely substantial signs, but ritual also. The outward elements do not barely signify, but the instituted actions likewise are significant. In Circumcision the foreskin alone was not a sign, but the cutting of it off, in the way appointed of God, seems the chief in signification. In the Passover there is not only a lamb, but roasting, eating, &c. all which are significant. In Baptism there is not only water, but the application of the person to the water in dipping, or the water to the person by infusion, or sprinkling. The word in Scripture use comprises any washing; and therefore in Baptism it is of itself indifferent. In the Lord's Supper there is not only bread and wine, but the bread is broke, the bread and cup delivered, receiving, eating, and drinking. Some indeed question, whether the breaking of the bread be any Sacramental rite; or at all of the integrality of the Sacrament? but all confess that in case it be within an institution, it is then necessary. About the beginning of the reformation, some that stood for the ejection of Ceremonies, pleaded for sitting at the Lord's Supper, as an instituted Sacramental rite, signifying our coheireship with Christ; But others that in after times did manage the same cause, saw that mistake, and therefore urged not the necessity of sitting upon that account, but only did except against kneeling, either as Idolatrous, or carrying too great an appearance of it.

Fifthly, They are distinguishing and differencing signs, separating a people that receive them, from all others that are not interested in them; so they have the nature of badges, or cognizances; Calvin justly rejects those that make the Sacraments no more but bare testimonies of our profession, or distinguishing marks. That as a Roman was known by his gown from a Grecian in his cloke; and in Rome the several orders had their distinctions. The Senator was distinguished from the Knight by his Purple, and the Knight from one of the Commonalty by his ring; as with us a Knight of the Garter is distinguished by his blue Ribband, and a Knight of the Bath by the red; yet they cannot be denied, but that they have this distinguishing use. By these Sacramental signs the people of God are known from others, which is herein plain, in that they are signs of the Covenant, and by an usual metonomy called by the name of the Covenant, Gen. 17.20. Act. 7.8. And therefore distinguished those that received them from all that are out of Covenant. So Circumcision distinguished a Jew from all others. A man in uncircumcision was an heathen. Circumcision in the flesh did denominate a Jew outwardly, as Circumcision of the heart (which is that to which Circumcision in the letter did engage) did denominate a man a Jew inwardly. That which Circumcision was in this respect, Baptism is: As soon as any joined himself to Abraham's family, and afterwards to the seed of Abraham in Covenant, he was to be circumcised, Gen. 17.13. Exod. 12.48. None were to be as one born in the land, but a circumcised man. As soon as any joined himself to the body and society of Christians, he was baptized, so was Christ's Commission, Disciple all Nations, baptizing them. No sooner was Paul, the Eunuch, the Jailor, Lydia, yea, Simon Magus made disciples, but they were forthwith baptized, The Passover as well as Circumcision, the Lord's Supper, as well as Baptism are distinguishing signs. But these find men beforehand distinguished. The preceding Sacraments whereby men are initiated and first enrolled, are more properly distinguishing.

Sixthly, They are congregating, uniting and closing signs; this may seem contradictory to the former, which makes them distinguishing, and differencing. To unite and difference are evidently contrary, but these well enough agree, the contradiction being not ad idem. They are not the same that they unite and difference; They distinguish men in Covenant from strangers, and they unite men in Covenant as one among themselves. A Soldiers Colours difference him from all other companies, and unite him to those of that body into which he is received. As Philosophers say of heat, that it doth congregare homogenea, and dissipare heterogenea, gather together those things that are of a like, and separate those that are of a different quality; so it is with Sacraments. This the Apostle takes for granted, 1 Cor. 10.16, 17, 18, 19, 20, 21. His business there is to take Christians off from joining with heathens in their Idol-sacrifices, because such joining makes them one body with those Idolaters. Which is clear in the 19, 20, 21. v. What say I then? that the Idol is anything? or that which is offered in sacrifice to Idols is anything? but I say, that the things which the Gentiles sacrifice, they sacrifice to Devlls, and not to God; and I would not that ye should have fellowship with Devils; ye cannot drink of the Cup of the Lord, and of the Cup of Devils; ye cannot he partakers of the Lord's Table, and of the table of Devils. And this he had also argued against, Chap. 8. Vers. 10. And he proves that this makes them one Idolatrous body with Gentiles, in their sacrifices to Devls, by way of an analogy with Christian and Jewish worship. Because joining in the Lord's Supper to partake of one bread, makes men one body Christian, and partaking with Jews after the flesh, eating of their sacrifices, made partakers of the Altar of the Jews and one body Jewish, verse. 17, 18. therefore joining with heathens in their worship makes one body heathenish. A text which some weakly enough have brought against mixed communions, to prove, that none must join with a bad man in a Christian Sacrament, when it only serves to prove that Christians may not join with Idolaters in the Devils Sacraments. They difference us from all those that want, and join us unto all those that enjoy these badges of a Christian profession.

Seventhly, They are engaging signs to answer the profession that we make, the company or family to which we relate; The name that we bear, and to do the duty that we owe. What the name of Christian, or servant, or people of God speaks, the same these signs call for, As the Altar set up, Josh. 22.24. did witness, that those two Tribes and a half did belong with the other Tribes to the God of Israel; so these Sacramental signs witness the same thing likewise.

Eighthly, They ace remonstrative, and remembrancing signs; sometimes of mercy conferred: The Passover was a sign of Israel's freedom out of the land of Egypt, Exod. 12.26, 27. The Lord's Supper shows forth the Lord's death until he come, 1 Cor. 11.26. being appointed to be done in remembrance of Christ, Matth. 26.26. Mar. 14, 20. Luk. 22.29. 1 Cor. 11.24. of Christ dying, giving his body and blood for us. As those twelve stones taken out of Jordan by twelve men, out of every Tribe a man, were for a sign in ages following, a memorial unto the children of Israel forever, that the waters of Jordan were cut off before the Ark of the Covenant of the Lord, when it passed over Jordan, Josh. 4.6, 7. So these Sacramental signs are memorials of the mercy mentioned: They are always memorials of the Covenant that we have entered, the duty in which we stand engaged. The Apostle having shown, that Baptism doth signify a death to sin, and a life in righteousness, Rom. 6.4. presently thence gives warning, he that is dead is free from sin, verse. 6.

Ninthly, I might show that they are ratifying and confirming signs, but this is distinctly mentioned. They are seals as well as signs which remains to be handled.

SECT. III. Corollaries from the former Doctrine.

SEveral consectaries follow from this observation, which contains one part of the definition of a Sacrament.

First, That the sign and the thing signified in every Sacrament are one, not properly and really one, but in that manner one; as all those things that remain distinct in nature one from other, yet bear proportion and resemblance one with other are one; One, as Christ and a door, Christ and a vine are one; They are so one, that one may be said to be the other; when yet one distinct thing from other cannot be said to be the other in a sense that is proper, my hand is not my writing, my writing is not my hand, but my hand is that which writes, and writing is written with my hand; and so my writing is usually called my hand: and these speeches are in all mouths vulgar, & common; and are so far from being hard to understand, that indeed they help the understanding. A woman shows a written piece of parchment, and says, Here is my Dower or Jointure; when Dower, or Jointure is in Lands, not in Papers. Every one knows, that this speech means, that it is that, which vests her in it; we show a paper, and say, This is my will, not meaning that faculty of the soul itself, but a manifestation of what our desire is should be done with our estate after our decease; such a man lives on my trencher, that is on the meat which is laid on the trencher at my table: so that men should bless God for that he condescends to speak in such perspicuity, and not complain in such speeches of difficulty. Upon account of this oneness between the sign and the thing signified, sometimes the sign is said to be the thing signified, as that Bread is the body of Christ, and the Cup the blood of Christ, Matth. 26.26, 27, So that that of Austin is famous, that Christ said, This is my body, when he gave the sign of his body. Circumcision is called the Covenant, Gen. 17.9, 10, 11. Ast. 7.8. The Lamb is called the Passover, Exod. 12.11, 21. Matth. 26.28. And the trees before spoken to, are called the tree of life, and the tree of knowledge of good and evil; see Ezek. 5.5. 1 Cor. 10.4. In all of these places, the sign hath the name of the thing signified; by reason of Analogy and representation, and all by institution: sometimes on the other hand, the thing signified is called by the name of, and is said to be the sign, as, 1 Cor. 5.7. Christ our Passover is sacrificed for us; so, Joh. 6.55. My flesh is meat indeed, and my blood is drink indeed; fitly resembled by meat and drink. Joh. 15.1. I am the true vine, fitly resembled by a vine, see Joh. 10.10, 11. Sometimes the effect which the thing signified doth produce, is called by the name of the sign, so in that speech of Ananias related by Paul, Act. 22.16. Arise, and be baptized, and wash away thy sins, calling on the Name of the Lord; when it was not the water that he was then to use, but the blood of Christ, that could take away sin, 1 Joh. 1.7. so Baptism saves, 1 Pet. 3.21. when as the Apostle there (as may be further shown) explains his own meaning: so the putting off the sins of the flesh, is called by the name of Circumcision, and of Baptism, Colos. 2.11, 12. Sometimes that which is the proper work of the sign, is attributed to the thing signified, Deut. 10.16. Circumcise therefore the foreskin of your heart, and be not stiff necked. These, and such like speeches as these, would be familiar with us, and we should be able to give an account of them, in case we understood Sacramental relations, and other resemblances frequent in Scriptures.

Secondly, Then it further follows, that there can be no such thing as transubstantiation: The sign and the thing signified remain distinct, and cannot properly be the same in any Sacraments. Of all Scripture-Sacraments, and all those additional forged Sacraments of the Church of Rome, one only is by them thus honored. The Paschal Lamb was not turned into the body of Christ, nor is water turned into the blood of Christ in Baptism; Nor do any other of their supposed signs lose their nature, only in the Lord's Supper bread is not bread, (though it be still called bread) but flesh; wine is not wine, (though called the fruit of the vine) but blood; we see bread, we taste bread, we handle bread; and yet we must not give credit either to our eyes, ears, taste, or touch, but we must believe it is no bread. It hath the natural properties of bread and wine; it gives natural nourishment as bread and wine; the bread, if eaten in excess, and the wine drunken will cause surfeit, and intoxicate as bread and wine. As the natural force, so the natural defects of bread and wine, still remain after consecration. The bread breeds worms, and the wine turns to vinegar; yet we must believe. that God by miracle hath taken away bread and wine, given blood and flesh, turned bread into flesh, wine into blood, and yet still by miracles keeps up the natural shape, properties and defects of these outward Elements. When God in Scripture wrought miracles, the miracles were seen and known. There have been transubstantiations, but those were never hidden; Moses his rod was turned into a Serpent, and it was seen to be a Serpent; so that Moses on sight fled from it, Exod. 4.3. It was turned again into a rod, and known to be a rod, verse. 4. Christ turns water into wine. Joh. 2.9. that was not judged to be still water, or called by that name, but by the taste known to be of the most precious wine, verse. 10. But our senses having thus deceived us, and made us believe that there is still bread and wine, when by miracle bread and wine is gone, where shall we find any Word to ground our faith to believe this delusion? The words of the institution or nothing must carry it.

This is my body, this Cup is my blood in the New Testament: But such an interpretation, 1. Destroyes the outward sign, and makes it no Sacrament. 2. Makes the speech wholly not Sacramental. No Sacramental speech can be proper, and we have enough from out adversaries to excuse our faith from the acknowledgement of any such a change. If we look no further then three testimonies quoted by learned Mr. Gataker, from three Romish Cardinals in his discourse of transubstantiation, Pag. 2. 3. Cardinal Bellarmine (saith he) granteth that these words, This is my body, may imply either such a real change of the bread as the Catholics hold, or such a figurative change as the Calvinists hold; but will not bear that sense that the Lutherans give it. And Cardinal Cajetan acknowledgeth, and freely confesseth, that there appeareth not anything out of the Gospel that may enforce us to understand those words. This is my body properly. And he addeth, that nothing in the text hindereth, but that those words may as well be taken in a metaphorical sense, as those words of the Apostle, the Rock was Christ; and that the words of either proposition may well be true, though the thing there spoken be not understood in a proper sense, but in a metaphorical sense only. And he further ^q saith, he finds alleged out of Bishop Fisher (whom Bellar. lib. de Scriptor. Ecclesiast. Pag. 209. makes both a Cardinal, and a Martyr) that there is not one word in St. Matthews Gospel from which the true presence of Christ's flesh and blood in our Mass may be proved; out of Scripture it cannot be proved.

And being traduced for this quotation by an adversary, as taking king it out of a nameless Author, ignorant, and unsincere in his assertions; In his defense of the said discourse, Pag. 44. he tells his adversary, that his Author whom he thus brands, as ignorant and unsincere, is Bishop Andrew's, in his answer to the Apology of Card. Bellar. against King James his admonitory preface, Chap. 1. and I find Musculus in his common places de Coena Domin. Pag. 365. quoting the same words out of the same Author, and much more to the same purpose.—He that would be further furnished against this monster of transubstantiation, in our own language; let him read the fore-mentioned discourse of Mr. Gatakers, together with the defense, as also Bishop Mortons his Treatise divided into eight parts of the institution of the Sacrament of the body and blood of Christ.

Thirdly, We may see the goodness of God, in this way of condescension by earthly things, carnal, sensible, and suitable to our natures, to help our understandings, and strengthen our faith in things heavenly. If we were mere incorporeal substances, and had spirits not shut up, and imprisoned in bodies, then (saith Chrysostom ) we should have had spiritual things in an answerable way, nakedly in themselves held out unto us; then Parables had not been used, nor similitudes borrowed, nor Sacramental signs instituted. But having souls affixt to bodies, that which our spirits should learn, these things of earth are employed of God to teach; God looked not at himself, when he chose this method, It is far below him to fill up his sacred Oracles with these things, but at our imbecility. In case he should speak as God, that is, in a language answering the Majesty of God, we must be as gods to comprehend his words, and understand his speech; but dealing with us that have bodies made up of earth, and minds over eagerly addicted to earth, he is pleased in his transactions not to deal (if I may so say) as God, but as with man, seeking glory only in manifestation of his goodness, and tender regard of our weakness. Christ saw a necessity of this way of dealing, not only as God, by his omniscience, but as man, by his practical experience. He taught Nicodemus the nature of regeneration by similitudes borrowed from water, and from the wind, Except a man be borne of water and of the Spirit, he cannot enter into the kingdom of God. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth; So is everyone that is born of the Spirit. Joh. 3.5, 8. Notwithstanding all this endeavor of Christ to clear this truth, Nicodemus still remains ignorant, he answers and says to Christ, How can these things be? Christ after a sharp reproof, ver. 10. ( Art thou a master in Israel, and knowest not these things? not only a Scholar, but a Teacher, and that not in any place of darkness, but in Israel that valley of vision) adds, ver. 12. If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things? Christ had not read a Lecture to Nicodemus of the water, or of the wind, neither had Nicodemus questioned either of those assertions, The wind bloweth where it listeth, thou knowest not whence it comes, nor whither it goes; that he should on this account charge Nicedemus with not believing doctrine of this kind; But the meaning is, If I speak of regeneration by earthly similitudes, and expressions, obvious to the senses, and you are not able to apprehend, and understand them; how then if I speak to you of heavenly things in an heavenly manner, without any such sensible representation at all, would you then understand? This interpretation of these words Maldonado doth give, notwithstanding Bullinger, Decad. 5 Ser. 6. had gone before him in it. Ravanellus in his Thesaurus, and Mr. Burgess in his Ser. 35. pag. 211. give the same. In which we see our need of help this way, and the singular condescension of Christ Jesus in dealing this way for our help, which place in my thoughts serves to clear that speech of the Evangelist, Mar. 4.33. And with many such parables spake he the word unto them, as they were able to bear it; many are there reckoned up, and more by Matthew, Matth. 13. many more perhaps were uttered, then either Matthew or Mark relate; as they were able to bear, saith the text, according to their capacities, say the larger Annotations. And so Jansen upon the words, Hereby he signifies that Christ would fit his speech to the capacity of the hearers, because they were not capable of naked truths, and he borrowed his speeches from vulgar things, by which the most unlearned might be fitted for the mysteries of the kingdom 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 Kingdom 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 speak 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 people's heart is waxed gross, 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 ears, 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 ears, for they hear. 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, showing 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 multiplied visions, and used similitudes by the Ministry of the Prophets, Hos. 12.10. But the scope be not discerned, only that which is said of earthly things, and no more is known. Now what words are to the ears in similitudes and comparisons, that Sacramental signs are to the eyes; by both the understanding is holpen, the memory refreshed, 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 filthiness, 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 sanctify 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 Baptism, in a standing Ordinance, this is held out, The party interested 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 explains 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 die, holds this out in outward signs, 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 sins. 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.

FOurthly, Then there is a necessity that these Sacramental signs 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 signs; 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 matrimonial consent, the ring would be but an imposture; the Word of promise gives being to the Sacrament, according to that received speech, The Word to added to the Element, and it is made a Sacrament. And there can be no improvement of the Sacrament, to any spiritual advantage, without understanding of the promise. Were the signs, such as did proclaim their own signification, as a footstep, the foot that made the impression, or a shadow the body, then the signs might stand alone, and speak their own intentions; But being creatures for civil uses, and having only an aptness in them to hold out the thing that they signify, and (as hath been said) equally apt to other significations, a further explanation is necessary. Signs 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 battle, 1 Cor. 14.7, 8. so in the other, none can know what is shadowed out or resembled. There was a custom to ratify Covenants by killing a calf, 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 anymore then by sight, then many of us do now by the reading of it. A garland at the door (if custom 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 Baptism, and the Lord's Supper, acted in the highest way of decency, and reverence, may possess with wonder, but not at all edify the ignorant beholder. Here as almost everywhere 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, dispute. 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 sign, saith, 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 magical spell; But such as being preached, or published, gives us to understand what the visible sign means. Therefore that which is done (saith he) under the Tyranny of the Pope, is not without a notable profanation of the mysteries, for they have thought it enough for the Priest to mutter the form 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 Latin among illiterate men; yea, afterward superstition so far prevailed, that they believed consecration to be done aright, when it was done with a low muttering sound, which few could hear. A notable character worthy of his pen, setting out to the life their art, to hold the world in blindness. Instead 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 several propositions.

SECT. I. God is the Author of all Sacraments, and Sacramental rites.

THese Sacramental signs have God for their Author, as it follows in the definition, and is implied (as we have heard) in the text of the Apostle, Abraham receiving it, God appointed it, Gen. 17.10. So that the Observation is,

This is clear of itself, and hath scarce any adversary. Look through all Sacraments, whether ordinary, or extraordinary, whether taken in the largest signification for holy signs, or in the strictest sense, as here defined; we shall still find that they were by Divine appointment; The Cloud, the Passage through the Red-Sea, Exod. 13. Manna, Exod. 16. The Rock, Exod. 17. The Rainbow, Genes. 9. Gideon's fleece, Judge. 6. The shadow on Ahaz his dyal, Isa. 38. Circumcision, Gen. 17. The Passover, Exod. 12. Levite. 12. Baptism, Matth. 28. The Lord's Supper, Matth. 26.1 Cor. 11. All of them are of Divine institution; And though Popish Writers are much put to it, to find any Divine institution for some of their Sacraments, (as may God willing be shown) yet with a joint consent they acknowledge this that we say, and give their reasons of it. Thomas Aquinas puts the question, part. 3. quaest. 64. art. 2. Whether Sacraments be alone of Divine institution? and determines it in the affirmative. Bellarmine spends the whole 23. Cap. of his first book, de Sacra. in genere, to assert, that only Christ is the author of the Sacraments. And Suarez, Quaest. 64. dispute. 12. Sect. 1. lays down this conclusion, that the Lord Christ immediately, and by himself, did institute all the Sacraments of the New Covenant; And adds a second conclusion, that all the Sacraments of the old law were immediately instituted of God himself; either of them both quote Canon. 1. sess. 7. of the Council of Trent, that thus determines, If any shall say that the Sacraments of the New Covenant, were not in stituted by Christ, let him be accursed; which Canon they both understand to thunder out an ana thema against Protestants; seeing we hold that their extreme unction, and confirmation were never instituted of Christ, (to which thiey may add matrimony; for though the God of nature did ordain it, yet not Christ the Mediator of the Covenant) which they affirm to be Sacraments, and I think they did not mistake the meaning of the Council, seeing the Canon lays a curse, not only on thole that shall deny that Christ was the author of all the Sacraments, but also on those that shall say there were more or less then seven, reckoning up their seven in order. But we may retort this curse upon them, as well as they fling it at us, seeing they deny the Baptism of John to be of Divine institution, and make it merely human, as Bellar. lib. 1. de Baptis. Cap. 20. which yet we know to be a Sacrament, and able sufficiently to clear it, that God himself, and not John was the Author of it; Let John himself speak whether he went on his own head, on this work; He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the holy Ghost, Joh. 1.33. The people of the Jews certainly had another opinion of his Baptism, as appears by their reasoning, when Christ demanded, The Baptism of John, whence was it? from heaven, or of men? and they reasoned with themselves, saying, If we shall say from heaven, he will say unto us, Why did ye not then believe him? But if we shall say of men, we fear the people; for all hold John as a Prophet, Matth. 21.25.26. When the opinion among the people was so general, that the Chief Priests and Elders were afraid to oppose it, had it been an error doubtless Christ would not in that way have nourished them in it; And to say with Bellarmine that God did command him to baptize, but the particular rite was left unto John himself, is nothing. When Christ demanded of the Baptism of John, whether it were from heaven, or of men? the Priests and Elders to whom he spake, understood the whole work, and to conceit that the work was commanded, and the way of doing concealed, is an ungrounded fancy. All that are confessed to be Sacraments, are (we see) yielded to be of Divine institution, which is further plain in reason.

First Sacraments are parts of worship, a piece of the homage that is due from man to God; And it is God, and not man that is to prescribe in his own worship; here God hath declared himself to be jealous, Exod. 20.5. that not anything of the invention of man come within that worship that is Divine. And if Nadab and Abihu fell for adulterating the worship of God, bringing in strange fire, when fire from heaven was provided to their hands; How shall they stand that coin a worship itself, as do our adversaries, or put a new stamp upon it, when it is set up of God, which is their way likewise? Marriage which is an Ordinance without the Church, they make a Sacrament in the Church; Of duties they make ordination, and repentance Sacraments; and in case Pharisees made the Commandments of God void by their tradition, when they imposed a necessity of washing of hands before meat, when yet they did not raise it to the honor of a Sacrament; How much more had John offended, if out of his own fancy he had set up such an Ordinance as Baptism? David hath been charged that he appointed singers, and other officers in the house of God, without any command or direction from heaven; but the contrary to this appears, 2 Chron. 29.25. where in the life of Hezekiah it is said, He set the Levites in the house of the Lord, with Cymbals, with Psalteries, and with harps, according to the commandment of David, and of Gad the Kings Seer, and Nathan the Prophet; for so was the Commandment of the Lord by his Prophets.

Secondly, Sacraments are notes of distinction between the people of God and others that bear not that relation to him, as we have heard Circumcision and uncircumcision divided the world. The Circumcised were a people of God, when all others were children of a strange god, so we may say of all Sacraments; And as men of place alone have power to give liveries to their own servants, to distinguish them from those that have their dependence on others, so God hath alone power to give differencing Cognizances to his servants likewise.

Thirdly, God only can give strength and efficacy to the Sacraments; what that is rests to be inquired, and is not a little controverted; but whatsoever it is, that it is wholly of God was never doubted; and he only that can give efficacy to them, is to ordain them. This is Thomas Aquinas his reason in the place mentioned.

Fourthly, Sacraments are teaching signs, visible words, whereby man is instructed in Divine mysteries; but God alone is the author of the Word; It is given by inspiration of God, 1 Timothy 3.15. God alone therefore is the author of Sacraments.

Fifthly, Sacraments are seals put to promise, annexed for confirmation of Covenants, as shall be further shown. But he only that makes the promise and appoints the Covenant, can give the seal. The Schoolman then (quoted by Bullinger, de Sacr. Decad. 5. Ser. 6.) hath well minded the Church, that she is no Lady over the Sacraments, but barely a servant, and can no more appoint a Sacrament, then abrogate a Divine Commandment. And Bellarmine puts this for the first reason, that Ministers are Stewards of the Mysteries of God; therefore they are not to institute them, but being instituted of God, are only to administer them.

This holds true not only of Sacraments in their essence, that none may add any to the number of those that God hath instituted; But of all that is of the integrality of Sacraments likewise there is not the least Sacramental rite, that is to be of human, but all of Divine institution. There is the same reason of the whole, and of every part. He that may not appoint a Sacrament, may appoint no piece of a Sacrament. A worship made up of Divine and human Commandments, stands in the Church like Nebuchadnezzar's image, the head of Gold, but the feet of earth. The Poets device of a man's neck joined to a horses head is not so great a soloecisme. Thomas Aquinas saw that this might be objected against much in the Sacraments in the Church of Rome, and therefore when he had put the question, Whether Sacraments have their institution from God? in the first place objecteth, that there are some things done in the Church of which there is no mention in Scripture, as Chrism wherewith men are confirmed, and oil wherewith Priests are ordained, and much else, as well words as actions (saith he) which we use in Sacraments; and answers, that those things which are done in Sacraments instituted by man are not of the necessity of the Sacrament, but are used for solemnity, and to beget devotion, and reverence in those that receive them. But those things that are of necessity to Sacraments, are instituted of Christ, who is God-man. But how the Angelical Doctor can be reconciled to himself, I cannot see; when, part. 3. quaest. 72. art. 2. he concludes, that Chrism (which with him is oil mixed with Balsam,) is the matter of this Sacrament; as also Bellarmine de Scramento Confirmationis, Cap. 8. prop. 1. which he says is certain among Catholics from the Council of Florence, and the Council of Trent. and gallantly proves it out of 2 Cor. 1.21. Now he which stablisheth us with you in Christ, and hath anointed us, is God; And certainly the matter of a Sacrament is of necessity to a Sacrament. And secondly, what devotion or reverence the things that are instituted of man can beget in the Sacrament appointed of God, can hardly be shown. It is as an addition of Tinne, to silver in our common coin; As Ahaz his Altar fetched from Damascus to the worship at Jerusalem. It is true that a reverend way of solemnizing these Ordinances in order, and decency, keeps up their honor, and adds to their honor comparative, to that with from some hands they had, and much is variable about them in those things that are mere matter of order, in which Scripture gives no precept; But no device of man adds anything to the honor of an institution of heaven; God writes no imperfect work to leave it to man to add his supplement.

SECT. II. Corallaries from the former Doctrine.

THen let them have that esteem that is due to the Ordinances, and institutions of heaven; Let not our thoughts be below God, when our eyes are fixed on them, or our hearts employed about them. If we look at the terrene part of these institutions, our thoughts may then fall flat, and their esteem very low; many a creature of God will stand in competition with them: Themselves being of earth must needs fix our thoughts to earth, and so there will be no more then bare formality in the work, perhaps a confused conceit of some holy thing which is little understood, begetting a superstitious blind devotion: But when we consider from whose hand they are, and the end for which they serve, as seals appointed of God, to ratify to our souls his gift of Christ, pardon of sin by him, and consequently glory with him; these despised Ordinances will be in more honor. We look upon Parchment, Inke, Wax, in the shops where they are put to sale, as common Commodities: thousand of shops have more high-prized wares; How low do men look on them comparative to those things of which the Exchange glories: But he that hath one skin of this Parchment, made up into a pattent, or deed with the Broad-seal to it; confirming a grant of some large revenue, eyes it in another manner, and prizes it above thousands of all that we have spoken of, as not with him to be named that day. We may look upon water as an element, as mean as it is common, as low in our esteem, as it is in price; and upon bread and wine as somewhat more noble: But a slender pittance of either, is with us of slender value. But when they serve for a seal of all that the Gospel tenders, and are made up into a seal of the Gospel grant, it should be, and to a spiritual eye is, of more high, and honorable regard. If this were duly considered, Sacraments would be had in more honor with us.

First, The Sacrament of Baptism, that door of entrance into the Church of Christ, our matriculation into the society of Saints; when other Ordinances are over in the Congregation, and that entered upon, we see the way of a great party immediately to post out: The Apostles thought it too low a business for the Lord Christ to have to deal with infants that had not legs to carry them, but must be brought in the arms of others; and therefore rebuked those that brought them. These think it below them, to wait upon a business where such only are concerned: Infant Ordinances are below their attendance. These are of two sorts. 1. Those who out of judgment leave, and are so principled, that they think they must leave, and declare their dissent from that practice. 2. Those that out of neglect leave: They judge that infants of right ought to be baptized: It is the Ministers duty to do it, and Parents and near friends and neighbors are to see it done, but it might be done in a corner, with more or fewer, it doth not matter: when they are gone, it will be baptized, and what is it to them to wait on the Baptism of it? The first of these that in departing, act out of principles that they have laid, (and therefore in case they were better principled, there is hope that they might act better) are of two sorts. 1. Those that protest against all title of infants to this Ordinance; and therefore upon that account refuse to honor it with their presence: And their very departure from it speaks this language, Here is one that is to be dedicated to God in an Ordinance that is of God, (For I speak not of those that go above water-Baptism, they hardly come into us, and therefore do not on this account leave) but one that God will not own, being within no Covenant of his, and therefore no member of that society that appertains to him, to whom we say, in case God will not, who then must receive him: If he be no member of this society, nor in capacity of it, then he is also in an uncapacity to be saved? Act. 2.47. But they will not so determine, they say; but leave him to his own Master; But denying him a Covenant interest, and all title to Church-fellowship, they deny that Christ is his Master, (though that expressly affirm it, Levite. 25.42. yet they peremptorily deny it) and so thrust him from all interest in his redemption. Papists were the first in this cruel infant-damning principle, That they are out of Covenant with God; Anabaptists taking it from them, fight for it with their weapons. May we not think that Papists laugh in their sleeves, to see these men of new light, dispute for them, reform for them, separate with them? And do they not very well know, that if by these men's help, they can bring into the Protestant Church their premises, we shall never be able to avoid their conclusions. Others are not so rigid against all infants, but appear more tender to some; Infants of believers they judge to have their interest; when parents make good their part in the Covenant, and are steady in it, then they judge the children to be in Covenant; and this their charity (as well as it can) must determine. These might do well, 1. To examine those texts that themselves produce for the interest of such infants, of whose Parents their charity thus hopefully determines, and see whether those texts will not carry it for all the infants of professing Parents. I am sure I know none but carry it as clear for all, as they do for any. 2. Let them consider, whether children of God are not to be baptized? These infants of whose Parents they have saddest thoughts, are children of God, Ezek. 16.21. Whether servants of God ought not to be baptized? These children of such Parents are servants of God. Levite. 25.42. Whether Saints are not to be baptized? Such children are Saints, where one Parent is removed from an infidel, 1 Cor. 7.14.

But the greatest part leave us not out of error, but neglect; not as being misled in judgment, but profane: Let these seriously take to heart these Queries. 1. Why did you join in any Ordinance in public, as that of praying, hearing, singing? was it not upon that account, as of God, by his appointment? Why then are those attended, and this (which you allow also to be of God) neglected? 2. Is this the closing duty, doth not a blessing follow upon this Ordinance? quitting this you quit both; you will join with others in the duty: but you will give them leave to be alone in receiving a blessing upon it. 3. Is not he, she, or they, that now are to be received a fellow-member, or members? must not thou, and they, make up one body? are not they a part of Christ mystical, as thou? It is but a little honor that thou givest them, when thou hast not patience to abide a few minutes, to be a witness of their happy initiation. 4. Doth not their case, upon this account call for thy prayers? the Churches prayers.? It would scarce please that thy own child should be offered to God in this Ordinance, without a word of prayer to God. They that consider the great business that lies upon the hands of a Christian, that high engagement to which this Ordinance tyes, the manifold temptations that accompany a Christian course cannot but confess, that their case calls for all men's prayers. 5. Note the scandal, and offense that thou givest; the censure that thou leavest behind thee upon others that join in the duty; and on the other hand, the censure that thou bearest from them, in thus forsaking of them; either Minister, and people do manifest their trifling folly, and so a taking of God's Name in vain in the open Congregation on the Lord's day in his presence, to wait upon such an Ordinance that is unworthy of the honor of thy presence; or else thou manifest much sinful neglect in thy refusal, or with drawing of thyself. Thou canst not but think their continuance is vain, or else must conclude thy own departure to be wicked. 6. Is there nothing of edification in this Ordinance? no Word to be heard, by which thou mayest profit? dost not thou here see God's engagement to thy soul, and thy souls engagement unto God? Doth Baptism save, as the Ark of Noah, and is there nothing in it, whereby thou mayest be benefited?

But here is objected, weakness of body, or haste of business, that lies upon them in that they can bear no longer.

Answer, 1. How is it, that these reasons do not send thee away from other Ordinances, as well as barely from this? that thy weakness can bear, and thy business stay just to this time, that thy patience is bespoke for this work: when the Minister intreats to stay this Sacrament, a man might think men's ears mistook, and they thought he said. Turn your backs, clap to your pew-doors, tumble down the stayrs, haste, be gone, give your Amen to no more prayers, stay for no blessing; If these were the words, many could make no more haste to be gone, then they do on request to stay. 2. Let that text be well weighed, Ezek. 46.9, 10. where order is given, both for the coming in, and going out of the public assembly. The Prince may ordinarily speak of as much business-entanglements to hinder as any other, by reason of the burden of his heavy employments, and yet he is to go in with the first, and stay in with the last; and his example is pressed, that it may be a precedent to others. Some are slow to come in, and as hasty to be gone; come as a Bear to the stake, and fly away as an Ape from a whip. They are for Ordinances, and from Ordinances, as a truantly boy is for school, and from school. These have none of Jacob's thoughts, Surely God is in this place, Gen. 28.16. or that they have to deal with God in all the Ordinances of the day, otherwise they would rise up early (as Job to his sacrifices) to partake of them, and would not make any such forward haste to be quit of them.

And this respect, that it hath God for the Author, should move us not barely to vouchsafe our presence in the occasional administration, which may be done gazingly, carelessly, sleepily; But we should make use of our own Baptism; being instituted of God as a standing Ordinance of his Church; we should have other thoughts, then that as soon as it is past in the act, it is over in the use: we should eye it all our days as our inlet into the society of Saints, which is a greater honor then a Kings Coronation, and as a high engagement unto duty: to faith in the blood of Christ, to a death to sin, and a resurrection to righteousness by power of the Spirit of Christ. Though it be low in the Ceremony, it is high in the obligation, tying us fast to him whose name we bear by virtue of our baptism, our whole business should be, that our conscience may answer this obligation; as a seal put to, the promise for pardon of our sin, and salvation. If Baptism saves by the resurrection of Christ (as the Apostle tells us, 1 Pet. 3.21.) there should be other improvement of it; were it aright considered, and duly improved, it would neither suffer sin nor doubtings, it would not suffer any way of sin, nor any prevalency of doubtings concerning our spiritual state and condition.

It should quicken Parents to think of more then bare Ceremony, civil decency, and complement in the work: which is almost the whole of all that is regarded: If friends in due order be invited, and in a way suitable to their place entertained, that is the great care; any blessing on the Ordinance is but little mattered. When they give a child in marriage, they do not neglect a wedding-feast, and such civil appurtenances that usually attend: but their great care, is about assurance for their livelihood: on this account counsel is retained, friends consulted: But this being as the day of their espousal for visible communion with Jesus Christ, little thought is taken of the weight of that work, few prayers sent up, or sought for that purpose: did they think they were dedicated to God, they would be at care, and would not grudge pains to seek a blessing from God.

For the Lord's Supper, that seems often to have a little honor, when that of Baptism hath none at all, being administered in times of men's growth, when the other was over in men's infancy, carrying terror in the face of it by reason of those explicit words of the Apostle upon the Corinthians profanation of it: He that eateth and drinketh unworthily, is guilty of the body and blood of the Lord, and eateth and drinketh his own judgment. The examination called for upon address unto it, and those lists of judgments that are upon record upon the profanation of it, many weak, and many sick, and many sleeping: And perhaps some relics of superstition not yet wholly outed, since that time that a corporal presence was believed, and the bread worshipped: As is said of some, that they receive so devoutly, as though God were in the bread; and they live as though there were no God in heaven. But if the Author and nature of this Sacrament were aright weighed, another reverence, a reverence beseeming the glory of it, would be given it, which is not my business now to prosecute, being to speak here of the general nature only of Sacraments. Men would then be content, that the whole of the Administration should be carried on so as becomes the honor of the Ordinance, and would make it their business to promote a way that a due preparation might be made in fitting the communicants, and taking cognizance of them that come, that they may be able to discern the Lord's body, and so honor, and not profane it. They would then take care to avoid unworthiness, lest the Author of this Feast should detect them, as the Master of the Feast did detect the man that came without his wedding-garment; we should see more reverence in the duty, more careful conscientious waiting upon the duty.

SECT. I. The adequate subject of Sacraments.

THe next thing here to be considered in this definition of a Sacrament laid down by the Apostle, is the subject of it, grounded upon the person that here received this sign of Circumcision and considered, as accepting of the Covenant of God, as we have heard: He entered the Covenant in his own name, and in the name of all them that were confederates with him: And he received Circumcision the sign of it: and they in their time respectively were also circumcised: and from hence these Conclusions may be drawn.

1. The Covenant-people of God, are the adequate subject of the Sacraments; They, and they only, have their right and interest in them

2. Sacraments are not arbitrary, but necessary; they are not only privileges, but duties: The Covenant-people of God may, and they must receive them.

3. Their efficacy depends upon their use; They are no Sacraments to those that do not partake of them. Of these in their order.

First, The Covenant-people of God, are the adequate subject of the Sacraments; They, and they only, have their right and interest in them. There can be no truth more clear then this, in case we look into the Scriptures, and for full proof of it, I shall lay down these Positions.

First, It is upon the account of the Covenant, that any among the sons of men are of the people of God; that they have any relation to him in order and tendency to their everlasting welfare. Where the Covenant is not, all relation-interest in God is wanting; these are without God, Ephes. 2.12. Deut. 29.10, 11, 12, 13. Ye stand this day all of you before the Lord your God; your Captains of your tribes, your Elders, and your Officers, with all the men of Israel; your little ones, your wives, and the stranger that is in thy Campe, from the hewer of wood, unto the drawer of thy water: that thou shouldest enter into Covenant with the Lord thy God, and into his Oath which the Lord thy God maketh with thee this day; that he may stablish thee today for a people to himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy Fathers, to Abraham, to Isaac, and to Jacob. They that were no people, by Covenant are made a people, as he that was no servant, by Covenant is made a servant; and she that was no wife, made a wife: These are nigh, when others are afar off, Ephes. 2.17. Hereupon the Jews to whom the Covenants pertained, Rom. 9.4. have this glory, Psal. 148.14. A people near unto the Lord. A wife is called by the name of her husband,