Body of Divinity, Book 8 · Chapter 7
CHAP. VII. Of the Sacraments.
I. The Name.
THe word Sacrament (being Latine) is not found in the Scripture, but theNotat haec vo… solenne illud juramentum quo milites certo ritu & praescriptis verbis astringebantur Reipublicae & Magistratui, se omnia quae Imperator praeceperat, strenuè facturos, nec signa militaria deserturos. Hinc phrasis, obligare Sacramento. Gerrh. loc. commun. Specialissimè & maximè propriè accipitur pro solenni actione divinitus instituta, in qua per externum & visibile signum applicatur & obsignatur promissio Evangelii propria, quo sensu duo tantùm N. T. numerantur Sacramenta, Baptismus & Coena Domini. Id. ibid. Est Sacramentum sacrum & visibile signum invisibilis gratiae Dei, ad eam in nobis obsignandam, à Deo institutum. Maccov. loc. commun. c. 77. Est divinae in nos gratiae testimonium externo signo consirmatum, cum mutua nostra erga ipsum pietatis testificatione. Calvin. Institut. l. 4. c. 14. Est sa…rritus à Deo institutus, promissioni gratiae in Christo factae adjunctus, quo tanquam arrhabone & testimonio, fidelis quisque certus fit, promissionem illam gratiae, quae in verbo divino explicatur, sibi particulatim ad salutem exhiberi, ratificari, applicari. Mornayus de sacra Eucharistia l. 4. c. 1. Vox Sacramentum non occurrit in Scriptura quia est Latina: Prophetae verò, Apostoli & Evangelistae scripserunt Hebraicè & Graecè; occurrunt tamen quaedam vocabula in duabus his linguis, quae Latin… voce Sacramenti translat… fuerunt, quae saepius in versione vulgata generalissimè pro Graeco foreign accipitur, vox autem Graca generaliter pro omni secreto minus generaliter pro secreto divino, & specialiori significatum, pro secreto divino symbolis, signis, figurisque externis proposito ac repraesentato. In hac significatione respondet ei vox latina Sacramentum, quae deducta est à verbo sacrare, & à scriptoribus Ecclesiasticis Latinis à militia desumpt… suit, in qua juramentum quo milites duci obstringebantur, vocabatur Sacramentum, Riveti Cathol. Orthod. Tractat. 3. Quaest. 2. thing is there.
Divines agree not what it properly signifies, and how it came to be applied to this Ordinance.
The Oath that the old Roman Souldiers took to their General to live and die with him, was called Sacramentum. See Moulin. of the Eucharist. Some think it is so called, because it is to be received Sacramente. Tertullian was the first that used this word, the Church hath used it a long time, it being above fourteen hundred years since he wrote.
Some think the names of Gods appointing are better then what are given by Ecclesiastical custom.
II. The Proper Nature of a Sacrament.
It is an applying of the Covenant of Grace to Gods people for their good by visible Signs.
Signum est, quod praeter speciem, quam ingerit sensibus, aliud quidpiam in cognitionem inducit. A sign is that which represents one thing to the eye and outward senses, and another to the minde.
Circumcision is called a sign and a seal, Rom. 4. 11. See Gen. 17. 11.
Some signs are only significant, as the ivie of wine, some obsignative, as the seal, the thing contained in the Writ, some exhibitive, as anointing the Prophetical, Kingly or Priestly Office: The Sacraments do not only signifie the promise of Grace in Christ, but also seal and exhibit the thing promised. Vossius de Sacramentorum vi & efficacia.
The Sacraments are signs to represent, Instruments to convey, Seals to confirm the Covenant.There are three sorts of signs: 1. Of Gods wrath, such are prodigious events. 2. Of his power, such are miracles. 3. Of his grace, such are Sacraments. D. Featleys Grand Sacril. of Ch. of R. In what sense the Protestants hold the Sacraments to be exhibitive signs, see M. Gillesp. Aar. Rod blos. l. 3 c. 12. p. 496.
Others thus distinguish of Signs:
First, Some only serve to signifie and call to remembrance, as the Picture of a man is such a sign as cals him to remembrance.
Secondly, A ratifying sign, as a Seal, if one conveys Lands or Goods to another, and sets his Seal to it, this further clears his Title.
Thirdly, Which exhibit, the putting on a Cap or Ring makes him a Master or Doctor, the delivering of one a Staff is the making▪ of him a Lord Chamberlain, the Sacrament is all these. Christ cals to thy remembrance, and sets before thy eyes all the benefits that come by him, and shews thee all thy duties thou owest him.
2. It is a sealing sign, so circumcision is called; Christ, Grace, the Promises, Heaven are thine.
3. It is an exhibiting sign, brings Christ to the beleever, communicates him more to him.
What ever other Ordinance the Church hath wanted, ever since the Lord had a Church on earth, it hath had this.
When man was perfect, God gave him Sacraments even in Paradise, the Tree of Life, and the Tree of Knowledge of Good and Evil.
Some Sacraments God gave unto man,Veteres de Sacramentis …loquuti sunt maxima cum reverentia, eaque appellarunt horrenda & tremenda mysteria. River. Instruct. Praepar. ad coenam Domini, …. ….
1. In his innocent estate, which were two,
1. The Tree of Life.
2. The Tree of the Knowledge of Good and Evil.
2. In his corrupt estate:
1. Either before Christ, prefiguring him▪
2. Or after Christ, as memorials of him.
The Sacraments before Christ were
1. Either such as did belong to all sorts of people,
1. The Flood and Noahs preservation in it.
2. The Rainbow.
2. Such as were peculiarly appointed to the Jews:
1. Extraordinary, during but for once, or a short time, and answering either to Baptism, as 1 Cor. 10. 1. The Red Sea. 2. The Cloud. or to the Lords Supper, 1. Manna. 2. The Water flowing out of the Rock.
2. Ordinary, as 1. Circumcision answering to our Baptism, Col. 1. 2. 2. The Passeover answering to the Lords Supper.
The Sacraments after Christs coming to continue till the end of the world were.
1. Baptism.
2. The Lords Supper.
III. What is the use of the Sacraments in the Church, and what benefit the people of God receive from them.
They convey the mercies of the whole Covenant of Grace, therefore Circumcision is called the Covenant, Gen. 17.
All the benefits of Christ are applied in the Sacraments, the water out of the Rock is called Christ, 1 Cor. 10.
God doth nothing by the Word or Prayer, but this Ordinance doth the same thing, the one of the Sacraments is for begetting of life, the other for confirming it.
It is an application of the whole Covenant of grace in a sign.
IV. The Parts of a Sacrament.Conditiones Sacramenti sunt tres, 1. Ut fit signum institutum. 2. Ut fit institutum ad signandum & obfignandum gratiam. 3. Ut habeat mandatum & promissionem in sacris literis, unde institutiones Apostolicae non sunt Sacramenta, quia Sacramenta sunt ex institutione solius Dei, ut apparet ex institutione Baptismi & Coenae Domini.
A Sacrament taken in its full extent comprehendeth two things in it:
1. Rem terrenam, That which is outward and visible, which the Schools call properly Sacramentum. And
2. Rem coelestem, That which is inward and invisible, which they term Rem Sacramenti, the principal thing exhibited in the Sacrament.
3. This sign must have the expresse Commandment of Christ, for none can institute a Sacrament but he that can give the inward grace.
4. There must be a promise of divine grace, else it is no seal, and it must be annexed to the Sacrament by God. The command is for our warrant, the promise for our encouragement.
In Baptism 1. the signum is washing with water; 2. the signatum, the bloud of Christ applied by the Spirit, Iohn 3. 5. Tit. 3. 5. This was represented by the vision at our Saviours Baptism of the holy Ghost descending upon him in the similitude of a Dove. As in our natural birth the body is washt with water from the pollution it brings with it into the world, so in our regeneration or second birth the soul is purified by the Spirit from the guilt and pollution of sinne. See Ezek. 16. 4, 5. and Iohn 15. 5. 3. Christs command is Matth. 28. 19. Go and baptize. 4. His promise is, He that beleeves and is baptized, shall be saved.
So in the Eucharist *The Institution of it, Luke 22. 19.the outward and visible sign is the Bread and Wine.
2. There is an Analogy between Bread and Wine which nourisheth the body, and Christs body and bloud which nourisheth the soul.
3. A promise of saving grace to all that use the outward rites according to Christs institution, Matth. 26. 28.
V. The Necessity of the Sacraments.Non minus fine Sacramentis salvatus est latro, quam cum Sacramentis damnatus est Judas. Notum illud Augustini & Bernardi non privationem Sacramenti damnare sed contemptum. Vossius in Thesibus. Sacramenta simpliciter & absolutè non sunt necessaria ad salutem, tamen ratione infirmitatis nostrae, fidei & divinae institutionis, quia Deus baptismum & coe… tanquam certa media & instrumenta obsignandae suae gratiae, & admonendi nostri officii, instituit, necessarius est …orunde… usus. Snecanus loc. commun. de Sacramentalibus signis.
They are necessary only Necessitate Praecepti not medii; men may be saved without them. That is necessary to the salvation of man without which he cannot possibly be saved. These things are either 1. Simply necessary on mans part, acknowledgment of sinne, faith in Christ Jesus and repentance.
2. So farre necessary, as that the contempt or neglect of them bars a man of salvation. Such are the Sacraments and outward profession. The neglect of Circumcision and of the Passeover, and the abuse of the Sacrifice of Peace-offerings by eating the same in uncleannesse wittingly, was to be punished with cutting off. No man was circumcised in those fourty years in which the Israelites were in the wilderness, but many were born and died in that time.
Mark 16. 16. he saith, He that beleeves not shall be condemned, not he that beleeves not and is not baptized shall be condemned.
See that place, Iohn 3. 5. answered in my Annotations.
VI. The Efficacy of the Sacraments:
The Papists say the Sacraments conferre grace by the work wrought, as the penQui semel à gratiae cognitione exciderunt, praecipites ruunt, nec ubi sistere possint, inveniunt. Atque hinc est, quod Pontificii gratiam Sacra mentis & aliis institutionibus alligatam somniant, ita, ut nec fide, nec bono aliquo motu opus fit, quandoquidem ex ipso, ut loquuntur, opere operato, gratiam consequi possint. Haec est gratia Pontificia. Episc. Carlet. consens Eccles. Cathol. contra Trident. de gratia c. 4. Per barbarum hoc opus▪operatum (merito illud sic voco, quod vocem passivè accipiant, quae apud illius linguae autores activè tantum sumitur) intelligunt, quod novae legis, ut vocant Sacramenta, in debita materia ac forma administrata, produca…t gratiam in iis, quibus administrantur, tanquam ver… causae: Non quemadmodum vetera quae non justificarunt hominem ex eorum opinione, nifi quatenus causae morales & meritoriae, ficut jam credunt opera justificare, haec vocant opus operantis. Rivet. in Catholico orthodoxo Tractat. …. Quest. 1. Tritum est inter Pontificio…, Sacramenta veteris legis contulisse gratiam ex opere operantis, hoc est, ex fide, devotione, & bono motu utentis: nostra autem conferre gratiam ex opere operato, id est, ex ipsa Sacramentali actione, quamvis fides nihil agat, modò obex non ponatur. Episc. Davenant. Determinat. Quaest. 23. Hoc figmentum de gratia ex opere operato collata fidem suo munere spoliat, & illis beneficium largitur quibus Deus supplicium minitatur. Marc. 16. 16 1 Cor. 11. 29. Id. ibid. of itself writeth the hand of the writer moving it: so the Sacraments of themselves sanctifie being administred by the Minister.
They hold the efficacy of the Sacraments to be so great, that there needeth no preparation or qualification of the receiver. The Reformed Churches maintain, That except the receiver be thus and thus qualified, he loseth the benefit of the Sacraments. See Acts 10. 47.
Sacraments do not conferre grace by the actual doing and exercising of them, the elements are changed relatively in respect of their use and end, though not substantially, they are not meer signs, but such as besides their signification seal unto us our remission or sins and Gods favour.
But, 1. The Word it self doth not profit without faith, much lesse the seals of it.See Dr Sclat. on Rom. 2. p. 235. to 241.
2. People are exhorted to examine themselves before they come to the Sacrament, 1 Cor. 11. therefore the very use of the Sacraments conferres not grace,M. Burgess of Grace & Assu. §. 3. Ser. 19. p. 105. though the heart of man put forth no good motion at that time, we should not there relie upon the external acts of receiving, there is panis Domini and panis Dominus.
Object. Act. 2. 38. Repent, and be baptized every one of you in the Name of Iesus Christ, for the remission of sins.
Answ. They are said to be baptized for the remission of sins, not that Baptisme, ex opere operato doth remit sins, but because it is a signe and seal of the pardon of them.
The Sacraments receive their power from the Lords own institution.Tam verbi quàm & Sacramentorum efficacia illa, quâ gratiae sunt exhibitiva, pendet primariò quidem & principaliter ab institutione divin…, absque qua nihil aut …fficere aut obsignare sunt nata: secundariò tamen ab usu morali ill…, quo tanquam medio necessario adhibito, ad gratiam tam ingenerandam, quam & fovendam & promovendam sunt actu efficacia. Cl. Gatak. De Baptism. Infant. vi & efficacia Disceptat. Sect. 7. Signa sunt, 1. Naturalia, quae à seipsis suaque natura habent vim significandi aliquid, ut fumus indicium est ignis latentis, & pallor morbi: & lachrymae doloris. 2. Instituta, quae significandi vim habent praeter suam naturam ex peculiari institutione, ut haedera suspensa vinum venale portendit: & annulus hodiè matrimonio dicatus est. Sic iridem Deus instituit, certam tesseram nunquam redituri diluvii. Chamier. de sacr. l. 1. c. 11.
Some signs signifie by nature, as smoke is a sign of fire, the picture of my friend makes me remember him.
2. Other signs come wholly from institution, as the heap of stones called Galead between Iacob and Laban, there is a kinde of resemblance and aptnesse in the things which God hath chosen to signifie, but the efficacy of them depends on the institution of Christ, which contains two things,
1. A word of command to do such a thing for such an end.
2. A word of promise that it shall be effectual for such an end.
A piece of wax annexed as a Seal to the Princes Patent of pardon, or other like deed, is of farre other use and greater efficacy and excellency then any ordinary waxe is, though it be the same still in nature and substance with it. So the bread in the Lords Supper being a seal of Gods Covenant, and of Christs last Will and Testament is of farre other use, and of farre greater efficacy and excellency then any ordinary bread is, though it be the same still in nature and substance with it. Relationes non faciunt realem mutationem in subjecto, sed tantum in usu.
VII. Why hath the Lord made choice of such an applying the Covenant ofVerbum non tantum offert sed etiam consert gratiam; etsi minus clarè, & s…usibus accommodatè: & Sacramenta quidem gratiam conferunt, sed (ut ex Scholasticis etiam sensit Paludanus) virtute quidem signi dispositivè: at immediata Spiritus Sancti virtute effectivé. Vossius de Sacramentoru… vi & efficaeia. Grace by signs, and vouchsafed such an Ordinance as this in the Church, seeing the same things are done by preaching of the Word and prayer?
There are excellent Reasons of it:
1. It is a great part of Christs Soveraignty to make any thing though never so contemptible a part of homage to him; no reason can be given of it, but only his will, as a Lord will have Land passe by delivering a wand or twig.
2. It is a glory to his power that he can make a little water or wine, sign and seal the conquering of my sins, and salvation of my soul.
3. Christ hath herein exceedingly condescended to his peoples weaknesse in applyingThe Sacraments are the Gospel abridged, signs and seals of our interest in the Covenant of Grace. the Covenant of Grace by signs, while we are in the flesh to have sensitive things to represent spiritual, these signs inform the judgement, work on the affections, help the memory wonderfully, recal the Covenant of Grace, act faith and other graces, a naked word is enough to a strong faith, but these are great props of our faith in our weaknesse, so Gideon was confirmed, Thomas when he put his hand into Christs side. He acts the things before our eyes that he saith in his Word.
VIII. Since God hath had a constituted Church in a visible body segregated from all mankinde, he hath had some standing Sacraments, even since Abrahams time.
The Sacraments of the Jewish Church and ours agree in these things:Sacramenta novi & veteris Testamenti, 1. Ab uno eodemque Deo instituta fucrunt. 2. In utrisque duae generales partes distingui …ben…, signum & res significata. 3. Res significata in utris que est eadem. 4. Idem est utrorum que finis, uimirum ut invisibilem gratiam, …ra…que cum Christo communionem visibiliter obsignent, utque nostram erga Deum pietatem, nostram erga proximum chari…nem, & publicam nostram professionem, quâ ab iis, qui à foedere Dei alieni sunt, distinguimur, testentur. Rivet. in Ca…el. orthod. Tractat. 3. Quaest. 1. Vide Gerh. loc. commun. Insignes quaedam quoad accidentia & circumstantias sunt doctrinae 1. Quod signa sunt diversa & faciliora. 2. Nostrorum Sacramentorum claritas longè est major. 3. Eorum numerus mi…r. 4▪ Efficacia eorum amplior, seque ad plures extendit foederatos. 5. Eorum duratio Ecclesiae militanti duratione aequal… est, ita ut nullis al…is unquamsint cessura. 6. Eorum effectus est major, ob gratiae à Christo allatae, …ostrisque temporibus …i mensura effusae, abundantiam. Rivetus ubi supra. Sacramenta nostra sunt pauca pro multis, eademque factu facil…, & intellectu augustissima, & observatione castissima. August. de Doctrina Christ. lib. 3. cap. 9. Vide illius Epist. 118. ad Ianuar. c. 1.
1. They have the same Authour.
2. Serve for the same spiritual ends.
They had two, so have we, Circumcision was for Infants, so is Baptisme, the Passeover for men grown, so the Lords Supper. Circumcision was once administred, the Passeover often, so Baptism once, and the Lords Supper often. M. Bedf. Treat. of the Sac. par. 2. c. 106.
They differ thus,
Theirs were praenuntiativè of Christ to come. Ours annunciativè of Christ ex…ibited, so Austin. Theirs were given to the Jews, ours not to one but to all people.
The matter of both theirs and our Sacraments is one, they ate and drank the1 Cor. 10. same spiritual meat and drink, that we do, that is Christ. The effects also are the same in kinde and nature, which is a partaking of Christ, they differ in the manner. Christ is more plentifully partaked in ours, more sparingly in theirs. Cartw. on Rhem. Test.
Circumcision is the same with Baptism for the spiritual part, it was the seal of the new-birth, Deut. 30. 6. so Baptism, Tit. 3. 5. Col. 2.
2. Circumcision was a seal of the righteousnesse of faith, Rom. 11. 11. so Baptism, Acts 8. it was the seal of the Covenant of Grace, so Baptism, it was the way of admittance and entrance into the Church, so Baptism, Matth. 28. Acts 2.M. Martials Defence of Infant-bapt. p. 165, 166. it was the distinguishing badge between them who were Gods people and the rest of the world, so Baptism, 1 Cor. 5. 12. it was but once administred, so Baptism. None might eat the Passeover till they were circumcised, Exod. 12. nor are any to be admitted to the Lords Supper till they be baptized, Acts 2. 41, 42.
Circumcision was a seal of the Covenant, Gen. 17. 10, 11. so Baptism: that being the nature of a Sacrament, it was a seal of the righteousnesse of faith, so Baptism, Acts 8. 37, 38.Ger…es Vindic. Poedo-baptismi. Tanta est convenientia Circumcisionis & Paschae cum nostris Sacramentis, ut res in nostrii significata, illorum nomen in Sancti Pauli …ptis accipiat. De Baptismo ait Coloss. 2. v. 11, 12. Alibi quoque Christo, 1 Cor. 5. v. 7, 8. Quatenus se nobis spirituali… …anducandum praebet, Paschae nomen attribuit. Unde inferimus Circumcisionem fidelibus sub veteri Testamento id fuisse, q…d nobis est Baptismus; & Pascha, quod nobis est sacra coena. Rivet. in Cathol. orthod. Tract. 3. Quaest. 1.
2. It was the Sacrament of initiation under the Law, so is Baptism now under the Gospel, Mat. 28. 19.
3. It was a distinguishing badge under the Law, so is Baptism under the Gospel.
4. It was the Sacrament of Regeneration, Deut. 30. 6. so is Baptism, Titus 3. 5. Col. 2. 11, 12.
5. It was partaked of but once, so Baptism.
Our Sacraments differ from the Sacraments of the Jews accidentally onelyonly, inMr Owens larger Catech. c. 22. things concerning the outward matter and form, as their number, quality, clearness of signification, and the like; not essentially in the thing signified, or grace confirmed, 1 Cor. 10. 1, 2, 3. Ioh. 6. 35. 1 Cor. 5. 7. Phil. 3. 3. Col. 2. 11.
IX. The Sacraments of the New Testament are only two.
*Siquis dixerit aut plura esse Sacramenta aut pauciora quam septem▪ viz. Baptismus, confirmatio, Eucharistia, Poenitentia, Extrema Unctio, Ordines, Matrimonium, aut aliquid horum non esse verè & propriè Sacramentum, Anathema sit. Concil. Trid. Sess. 7. Canon 1. In Sacramentis propriè dictis requiruntur certae conditiones, absque quibus talia juxta Dei verbum esse nequeunt, si vel unica eorum desideretur, exempli gratia▪ ut sit signum visibile & significet, non ex natura sed instituto, eoque non humano sed divino. Ut sit Analogia & correspondentia quaedam inter fignum & rem significatam, ut signum hoc repraesentet rem sacram, ut ea res sacra sit Christi Persona, meritum & beneficia quae à veteribus Theologis appellabantur gratia invisibilis, sicuti signum, forma vel figura visibilis, quae vocabula retenta fuerunt. Scholasticis denique requiritur ut haec actio mandatum habeat in Novo Testamento ad publicum Ecclesiae usum, cum salutari promissione Christi immediatè ejusmodi Caeremonias instituc…tis. Omnes hae conditiones reperiuntur in duobus nostris Sacramentis, Baptismo solum & Sacra Coena. River. in Cathol. Orthod Tractat. 3. Quaest. 2. Vide Doctoris Prid. Fascic. controversiarum Theol. Vide Salmas. Apparat ad primatum Papae, pag. 182. ad 190.All Christians agree that Christ hath established Baptism and the Lords Supper.
All the Reformed Churches concurre in this, that there are but two onelyonly to which properly the definition of a Sacrament doth belong, though there may be many in a metaphorical sense. The Papists say they are seven, adding Orders, Matrimony, Confirmation, Penance, Extream Unction.
The Fathers do commonly use the word Sacrament for a mystery or sign of a holy thing, so there may be many Sacraments.
But as the word (Sacrament) is taken in a straiter signification to note the visible signs instituted by Christ for the assurance and increase of Grace in the faithful, so there are but two. The Schoolmen themselves who were the first authours that raised them up to the precise number of seven (for we find it not in any of the Fathers or other Writers whatsoever before a thousand years after Christ) have shewed that the seven are not all Sacraments, if the name of Sacrament be taken properly and straitly. Rainolds against Hart.
The number of seven Sacraments was not determined untill the dayes of Peter B. Mortons Appeal, l. 4. c. 2…. Septem Sacramenta Papistae omnes numerant. Eum numerum habent à Lombardo omnium primo. Chamier desacr. l. 4. c. 1. See Dr Taylors Epist. Dedic. to his Rule and Exercises of holy dying against extream UnctionLombard, which lived 1151 years after Christ. None but Christ onelyonly can institute a Sacrament. Their Schoolmen Alensis and Holcot have denied confirmation to be from Christ his Institution; their Hugo, Lombard, Bonaventure, Alensis, Altisiodorus have affirmed the same of extream Unction: which in the primitive Church (by the judgement of their Cassander) was not so extream. Matrimony and Confirmation were held by the Schoolmen to be no Sacrament.
Iohn the Evangelist notes that out of the side of Christ, being dead, there came bloud and water, hence arose the Sacraments of the Church. Paul twice joynes them both together, 1 Cor. 10. 1. & 12. 12, 13.
The Fathers intreating precisely of the Sacraments of the New Testament, do only expresse two, Baptism and the Eucharist, so Ambrose in his Treatise properly written of the Sacraments; and Cyril in his Book entituled a Catechism: OnelyOnly Baptism and the Lords Supper in the New Testament were instituted by Christ, Matth. 28. 24. therefore they onelyonly are Sacraments of the New Testament. Christ did onelyonly partake in these two. Paul acknowledgeth but these two, 1 Cor. 10. 2, 3, 4.
Matrimony 1. being ordained before the fall, can be no Sacrament, which isCart. on Mat. 1. See M. Cartw. Rejoynd. part. 1. p. 297. Rogers of the Sacrament. a seal of the Promise and Covenant of Grace after, and by reason of the fall.
2. It is not proper to the Church as Sacraments are, but common to Jews, Turks and Infidels.
3. Every Sacrament belongs to every member of the Church, but this belongs not to their Priests and Votaries. See M. Cartw. Rejoynd. par. 2. p. 82, 83.
Cajetane denies that the Text of Iohn 20. 23. and Ephes. 5. 32. and Iam. 5. 4. (being the sole grounds of Scripture which Papists have for three of their Sacraments, Auricular Confession, Matrimony and Extream Unction) do teach any such thing.
It came not from the Lord to ordain one Sacrament for the Clergy, as Orders; a second for the Laity alone, as Marriage; a third for catechized ones, as Confirmation; a fourth for sick ones, as Unction; a fifth for lapsed ones, as Penance. These are no Scripture but tradition Sacraments.
The Councel of Trent thus argues, There are seven defects of a man, seven degreesBellarmine saith there are onelyonly two more principal ones: And Gregory and Valentia saith, the number of seven arose not from the Scripture. of the body, seven Aegyptian plagues, seven planets, seven dayes in the week (they should adde also seven heads of the Beast) Therefore there are seven Sacraments. Vide Aquin. part. 3. Quaest. 65. Art. 1.
X. The use of the Sacraments of the New Testament.
1. To quicken our dulnesse and stirre up our care in performing the duties whereto the Gospel bindeth us, viz. to endeavour and labour to repent and beleeve and obey out of an assured confidence that God will accept and help our endeavours.
2. To confirm and stablish our hearts in faith, that we may setledly beleeve, that God hath and will perform the good things sealed up, viz. Remission of sins, sanctification and salvation, all the spiritual blessings of the new Covenant.
The uses or ends of the Sacraments are especially three:
1. To strengthen faith.
2. To seal the Covenant between God and us.
3. To be a badge of our profession. Atters. of the Sac. l. 1. c. 3.
XI. Whether any other but a Minister. lawfully called and ordained, may administerAugustana confessio sic loquitur, De ordine Ecclesiastico docent Ecclesiae nostrae, quod nemo in Ecclesia debeat publicè docere, aut Sacramenta administrare, nisi ritè vocatus, quae confessionis verba opposita sunt calumniis Pontificiorum, qui dic…t omnia in Ecclesiis nostris confusè & sine ordine geri & cuivis in Ecclesia docendi potestatem apud nos concedi. Gerrh. loc. com. de Minister…o Ecclesiastico, c. 3. Sect. 1. Res inter se perpetuo nexu conjunctae, pascere Ecclesiam salutis Doctrina, & Sacramenta administraro. Calvin. Catech. Relig. Christ. See Master Baxter's Infant Church-membership, part 2. Errour 2. and 3. the Sacraments, Baptism and the Lords Supper?
It is held by the Reformed Churches, and by the soundest Protestant Writers, That neither of these Sacraments may be dispensed by any, but by a Minister of the Word, lawfully ordained.
1. God hath appointed the Ministers of the Word lawfully called and ordained, and no other to be stewards and dispensers of the mysteries of Christ, 1 Cor. 4. 1. Tit. 1. 5, 7.
2. He hath appointed them to be Pas…ors or Shepherds, To feed the stock of God, Ier. 3. 15. Ephes. 4. 11. Acts 20. 28. 1 Pet. 5. 2. much of this feeding consists in the dispensation of the Sacraments.
3. Christ gives a Commission to the Apostles to teach and baptize, and extends the same Commission to all teaching Ministers to the end of the world, Matth. 28. 19. 20. Ephes. 4. 11, 12, 13.
Neither of the Sacraments have efficacy, unlesse they be administred by him that is lawfully called thereunto, or a person made publick and cloathed with Authority by Ordination. This errour in the matter of Baptism is begot by another errour of the absolute necessity of Baptism. Mr. Hendersons second Paper to the King.
The Scripture joyneth together the preaching of the Word and dispensations of the seals, both belonging to the Officers who have received Commission from Jesus Christ, Mat. 28. 19. 1 Cor. 1. M. Ball.
Heb. 5. 4. No man takes this honour but he which is called, as was Aaron; which sentence doth manifestly shut out all private persons from administration of Baptism, seeing it is a singular honour in the Church of God. Cartw. 2d Reply, 11th Tractate.
The example of Zipporah either was rash or singular, and also no way like womens baptizing, Circumcision was then commanded the Head of the Family, Baptism belongs only to Ministers, Matth. 28. she circumcised her son when he was not in danger of death, as these baptize.