A Christians Walk and Work on Earth, Chapter 8
The ſixth walk of a Chriſtian is in the two Sacraments. CHAP. VIII.
1. THough the word [Sacrament] being a Latin word (as Ornament, Element) not a Greek or Hebr. word, (in which Language the Scriptures were written) be not found in the Scripture, yet may it not be quarelled with on that account, for neither the words [Trinity, Omniſcient, and Omnipotent, &c.] are found in it, and 'tis enough the things (though not the Names) be found therein, for God doth not bind us up to the latter (though we ſhould hold faſt the for me of ſound and wholeſome words, 2 Tim. 1. 13.) but to the former which are variouſly expreſſed according to the various Idiome, or propriety of ſpeech in every Nation and Language that Tranſlates the Original. Hebr. Oth. in the Old Teſtament, and [foreign] Greek words in the New Teſt. ſignifies (all of them) Sacrament. Gen. 17. 11. Rom. 4. 11. So likewiſe foreign 1 Pet. 3. 21. And foreign Heb. 8. 5. & 9. 23. have the ſenſe with the Latin word [Sacrament] but to find Latin words in the Hebr. or Greek Bible, none can Rationally expect. There is no thing more clear in Scripture then this, that God hath inſtituted viſible Signs and Seals of the promiſes of his grace to man, that are as viſible Sermons to him, for the more effectual exciting of our dull minds; Hence Auguſtin calls a Sacrament [quaſi Viſibile & Spectabile Verbum] God hath Added Sacraments to his word to be as a viſible word, (1) Aſſuring us that he dallieth not with us in his promiſes, (2) Propounded Spiritual things, to us after a corporal manner (as Chryſoſtome faith) and (3) To make his promiſes more Authentick and of greater validity to us as the deed (drawn by the Notary) is forcible, when the Hand and Seal are fixed and annexed to it. Yea (laſtly) to be Symbols of the true Religion (diſtinct from that of Infidels and Indians) thus Adam had his Sacraments even in his ſtate of Innocency, for being made up an earthly body, he had earthly Elements to inſtruct him, as the Tree of Life was a Sacrament of Immortality and Incorruption, and the Tree of knowledg of his probation and Tryal of his Obedience, Gen. 2. 17. & 3. 22.
2. If the firſt man ſtood need (as the wiſedom of God then Judged) of viſible Signs in his ſtate of perfection, how much more do we ſtand need of them in our ſtate of Imperfection: we ſhall certainly need them till we come to Heaven; ſo long as we are not (as yet) come to our Reſt and to our Inheritance, Deut. 12. 9. Heb. 4. 3, 8. our Sacramental Manna muſt not ceaſe, till we eat of the Corn of the land of promiſe, Joſh. 5. 11, 12. In Heaven (indeed) when that which is perfect is come, then that which is Imperfect ſhall be done away, 1 Cor. 13. 14. when we are become all Spiritual, then we ſhall have no need of Sacraments; but Chriſt will be our all in all: no Temple ſhall be ſeen in the ſtate of glory, for the Lord and the Lamb ſhall be the Temple of it. Rev. 21. 22. but while we are here in the Church Militant (and not come to the Church Triumphant made perfect in Heaven, Heb. 12. 23.) we have need of all the helps that God hath provided, and Chriſt hath purchaſed for us; we have need both of the word and of the Sacraments. 1. Of the word to convert us, and 2. Of the Sacraments to confirm us, the word is the Spirits Inſtrument to beget and begin life, and therefore is it propounded unto every Creature, Mark. 16. 15. but the Sacraments are the Spirits Inſtrument only to nouriſh life begun and begotten, and therefore adminiſtred to thoſe only that (in the Judgment of Charity) are ſuppoſed to be New Creatures; to wit, ſuch as be members of the Church, Heb. 13. 10. 1 Cor. 1. 2, 3. with Chap. 10. & 11.
3. The Sacraments (which preſent to the Eye, as the word propounds to the Ear) are a part of Divine worſhip, ſome duties whereof are natural, as Prayer, &c. But this is properly Inſtituted worſhip proceeding from the Nomothetical, or Legis lative Authority of God, Eſa. 33. 22. who only hath power to appoint Sacraments. Thoſe of the old Teſtament had a Divine appointment and inſtitution to wit, Circumciſion, in Gen. 17. 9. and the paſſeover, in Exod. 12. 12. So likewiſe the two Sacraments of the New, to wit, Baptiſme, in Math. 28. 19. and the Lords Supper, in Math. 26. 26. and the things ſignifyed in both thoſe forts of Sacraments (old and New Teſtament) were one and the ſame, to wit, Chriſt and his benefets, although the Rites and outward materials were differing: yet the Divine Image and Super-Scription, was equally ſtamp'd upon both to make them current Coin.
4. The Romaniſts would (indeed) have more then two Sacraments, of the New Teſtament, foiſting in other five as equal Corrivals, of the two, to make them ſeven; and the Sublime Speculation of Tyraboſco (Patriark of Venice) may not be omitted; This Seraphick Doctor undertakes to aſſure the world that there muſt be ſeven Sacraments, and neither more nor leſs; and his proof is this, becauſe their were five Loaves and two Fiſhes, (where with Chriſt fed the people, Luke 9. 13.) and neither more nor leſs; [foreign] O the depth of this Doctr. his Notion! 'tis a Miſtery of Miſteries, and (if it would not ſpoile his Number) might ſtand for another Sacrament. But herein he hath done well, to make a diſtinction 'twixt the two and the five; for as the two Fiſhes were things of Gods making, and the five Loaves were things of the Bakers making: So the two Sacraments (to wit, Baptiſm and the Lords Supper) are true, proper, and genuine Sacraments (Gods Creatures, and of Gods making as the two Fiſhes; but the other five (to wit, Confirmation, Pennance, Extrem Unction, Orders and Marriage) have the knavery of the Baker in them; made up more of courſe bran then of fine Meal. They are of the Popes making and not of God: they are bread of deceit, and not ſanctifyed food, as are the two Sacraments of the Goſpel, Inſtituted by Chriſt, and not invented by Antichriſt.
5. The main and principal conſtitutive parts of a true Sacrament be three, to wit, [Verbum, Signum & Signatum] the word, the Sign and the thing ſignifyed, (1.) There muſt be the word of Divine Inſtitution under the Covenant of grace; which yet is not the form of a Sacrament, but the efficient cauſe (inſtrumentally taken) by which God (out of his tender compaſſion to us) maketh for us a Sacrament [accedit verbum ad Elementum & fit Sacramentum.] The word of Inſtitution comes to the Element, and makes it a Sacrament faith Auguſtine. (2.) There muſt be the outward Sign ordained of God, and not to be altered or adulterated by Man; and when the inſtituting word is applyed hereunto, then doth it begin to ſignify truly to us ſomething that is Divine and Heavenly, and that not of 'its own nature, ſo much as through the Ordination and Appointment of God. Thoſe are called Sacramental Elements, which do Sign and Seal the Covenant 'twixt God and Man. (3.) There muſt be the thing ſignifyed, to wit, the inward grace of Chriſt promiſed in the word to be annexed, to thoſe Sacred Symbols and ſigniſyed by them.
6. Thus the five pſeudonomous or Mock-Sacraments of the Romaniſts are Juſtly exploded by Proteſtants, ſeeing they. (1.) Have not any Divine inſtitution to make them Goſpel Sacraments. nor (2.) Have they any outward Sign ordained of God for them. nor (3.) Any promiſe of grace annexed to them for the benefit of thoſe that uſe them as Sacraments. But the two ſtanding Goſpel Sacraments, hath all thoſe ingredients and conſtituting qualifications; as (1.) Baptiſm hath, (1.) An outward Element ordained of God, to wit, [Water] and (2.) A Divine inſtitution by our Lord Chriſt, Math. 28. 19. and (3.) It hath alſo the promiſe of Remiſſion of Sin annexed to it, Mark. 1. 10. & Act. 2. 38. and ſo (2.) The Lords Supper hath, (1.) 'Its Elements appointed by Chriſt, to wit, (Bread and Wine,) Math. 26: 26. and (2.) The word of inſtitution (do this in Remembrance of me) Luke 22. 19. yea and (3.) A promiſe annexed (of partaking of the benefits of Chriſts body and blood, for our nouriſhment to life eternal) Joh. 6. 50, 51, 53, 54, 55, 56. Therefore thoſe two only are the true Goſpel Sacraments.