A Body of Divinity, Part 2 (3 of 4)
Whereof must we give Almes?
Of thataNeh 8. 10. good thing (that is wholsome and profitable to the receiver) which is justly our owne, not another mans; unlesse in case of extremity before mentioned; for otherwise, of goods evill gotten, or wrongfully detained, not almes, butbLuke 19. 8. restitution must be made.
How much must we give?How much must be given.
Wee mustc2 Cor. 9. 6. Gal. 6. 7. Prov. 11. 25. sow liberally, that wee may reape also liberally, notwithstanding in the quantity and proportion of almes respect must be had;
1. To thedLuke 3. 11. 1 Cor. 16. 2. ability of the giver, who is not bound so to give, as utterly toe2 Cor. 8. 13. impoverish himselfe, and to make himself of afActs 20. 25. giver, a receiver (saving that in a common and extream necessity of the Church, g2 Cor. 8. 1, 2. 9 Luke 12. 35.every one must be content to abate out of his revenue, that the rest may not perish; and some whose hearts God shall move, mayhAct. 4. 34, 35 with Acts 5. 4. voluntarily, and commendably, sell all, and put it into the common stocke:) yea, it is unlawfull so to give unto some one good use, as toi1 Tim. 5. 8. disable our selves for the service of the Common-wealth, Church, or Saints in generall, or for the reliefe of our family, or kindred in speciall.
Secondly, to the condition of the receiver, that hisk2 Cor. 9. 12. Iob 31. 17, 18, &c. Iam. 2. 15, 16. necessity may be supplyed, not as to make him of a receiver, a giver; for this is to give a patrimony, not an almes, and belongeth rather to Iustice, binding men to provide for those of their owne houshold, then to mercy.
To whom must we give?To whom alms must be given.
To suchlMatth. 5. 41. Rom. 12. 20. as are in want, with this difference,
First, in present extremity, we must preserve life in whomsoever, mLuke 10. 33▪ with Ioh. 4. 9.without enquiring who and what a one the partie be.
Secondly, innPsal. 41. 1. cases admitting deliberation, we must confine our almes to such as God hath madeoDeut. 15 7. 11 Lev. 25. 35. poore, as Orphans, Aged, Blinde, Lame, the trembling hand, &c. wherein such gifts are most commendable as extend unto perpetuity, aspLuke 7. 5. the erecting, or endowing of Churches, q2 King. 6. 1. &c. 2 Chro 34. 22.Schooles of good learning,rIoh. 5. 2, 3. 9 Hospitalls, &c. But as for such as turne begging into an art, or occupation, they are by order to bees2 Thes. 3. 10, 11, 12. 1 Tim. 5. 8. Mat. 15. 5, 6. compelled to worke for their maintenance, which is thetDeut. 15. 7. What order must be observed in giving. best and greatest almes.
What order must we observe in giving?
We must begin with such as are nearest to us in regard of domesticall, civill, or Christian neighbour-hood (according as the lawes of Nature, Nations, and religion direct us) unlesse other circumstances, as the extremity of want, oruGal 6. 10. the indignity of the person to bee relieved doe dispence: and so proceed to suchx1 Kings 17. 13. as are further off, according as our ability can extend.
What are the times and places fittest for those duties?
For publick almes, the fittesty1 Cor. 16. 2. time is, when we meet together for the solemne worship of God; likewise the fittestzLuke 21. 1. Iob 31. 16. Prov. 3. 28. place, where provision is made for publick Collections: For private, when and wheresoever the necessity of our poore brother offerth it selfe.
With what affection must we doe Almes-deeds?With what affections almes must be given.
1. With pity and compassion on our needy brother, Psal. 112. 4.
2. With humility and secrecy, not seeking praise from men, but approving our selves to God, Matth. 6. 1, &c.
3. With cheerfulnesse, Rom. 12. 8. because God loveth a cheerfull giver.
4. With simplicity, not respecting our selves, but the glory of God, and the good of our fellow members, Rom. 12. 8. 2 Cor. 8. 4, 5.
How many wayes may almes-deeds be performed?
Not only by giving; but also,
aDeut. 15. 8. Mat. 5. 42.First, by lending to such as are not able tobLuke 6. 36. Psal. 37. 26. lend to us againe, (some being no lesse relieved by lending, then others by gift) provided we takecExod. 22. 25. nothing for the loane, yea in some cases eitherdNeh. 5. 11. remit part of the loane, or commit it into the hands of our poore brother,eLuke 6 35. without assurance to receive from him the principall againe.
Secondly, by sellingfProv. 1. 26. when we doe not only bring forth the commodity, as of corne, &c. which others keep in; but also in a mercifull commiseration of our poore brother abate something of the extreame price.
Thirdly, by forbearinggNehem. 5. 18. whatsoever is our right in case of great necessity.
What fruit may we expect of this duty?The fruits of Almes-deeds. 2 Chro. 2…. 14.
Not to merit thereby at the hands of God: But yet,
1. To make God our debtor, Prov. 19. 17. according to his gracious promises; who also in Christ will acknowledge and requite it at the last day, Mat. 10. 42. & 25. 35. 2 Tim. 1. 18.
2. To seale the truth of our Religion, 1 Sam. 1. 27.
3. To assure us of salvation, Heb. 6. 9, 10. 1 John 3. 14. 1 Tim. 6. 19.
4. To make amends to man for former covetousnesse and cruelty, Dan. 4. 24. Luke 19. 8.
5. To sanctifie our store, Luke 11. 41. and bring a blessing on our labours, Deut. 15. 10. yea and upon our posterity after us, Psal. 112. 2. & 37. 16. 2 Tim. 1. 16.
We have spoken at large of the participation of the grace of Christ, and the benefits of the Gospell: Now we are come unto the meanes whereby God doth effect these things.
Shew therefore how and in what manner God doth offer and communicate the Covenant of Grace unto mankinde?
By vocation or calling,Of Vocation. Rom. 8. 30. Heb. 3. 1. when God, by the meanes of his Word and Spirit, acquainting men with his gracious purpose of salvation by Christ, inviteth them to come unto him, Hos. 2. 14. and revealing unto them his Covenant of grace, Mat. 11. 27. & 16. 17. Iohn 14. 21. Psalme 25. 14. bringeth them out of darknesse to light, Acts 26. 18.
Is this Calling of one sort only?
No:Externall. there is an externall gathering common to all, together with some light of the Spirit, and certaine fruits of the same, attained unto by some that are not heires of the promise: for many are called with this outward, and ineffectuall calling, who are not chosen, Isa. 48. 12. Mat. 22. 14.
And there is an internall and effectuall calling,Internall. peculiar to those few that are elect; whereby unfaigned faith, and true repentance is wrought in the heart of Gods chosen; and God (become in Christ their Father) doth not only outwardly by his Word invite, but inwardly also, and powerfully by his Spirit allure and win their hearts to cleave to him inseparably unto salvation, Gen. 9. 27. Psal. 25. 14. & 60. 6. 5. 4. Ioel. 2. 32. Acts 2. 39.
How doe both these kinds of Callings differ?
Howsoever we are to judge charitably of all outwardly called, 1 Cor. 1. 2. because who among them is also inwardly called, is only knowne to God, 2 Tim. 2. 19. yet doth this outward calling differ from the inward.
1. In that it is wrought only by outward meanes, and common illumination, Heb. 4. 2. without the spirit of regeneration, Jude vers. 19. or any portion of saving faith, Luke 8. 13.
2. In that they are admitted only to an outward and temporary league of formall profession, Acts 8. 13. Rom. 9 4, 5. not to that intire fellowship with Christ required unto salvation, 1 Iohn 2. 19. 1 Cor. 1. 8, 9.
What are the meanes which God hath appointed to call us by?Meanes of Vocation; Inward, Outward.
They are partly inward, and partly outward, 1 Thes. 5. 19, 20. Act. 10. 44.
What are the inward?
The Spirit of God,Inward. which is given by the outward things, Gal. 3. 2, 3. 1 Tim. 1. 14.
What meane you by the Spirit of God in this place?The Spirit of God.
That power of God which worketh in the hearts of men things which the naturall discourse of reason is not able to attaine unto.
Being incomprehensible, how may we come to some understanding and sense of it?
By the things whereunto it is compared:
1. To winde, Acts 2. to shew the marvellous power of it in operation.
2. To oyle, Heb. 1. 9. that is of a hot nature, that pierceth and suppleth.
3. To water, John 4. that cooleth, scowreth, and cleanseth.
4. To fire, Mat. 3. Acts 2. that severeth drosse and good metall.
How is the operation of it?
Diverse; as softening and hardening, enlightening and darkening, which it worketh after a diverse manner, by the word in the hearts of the elect and reprobate, according to the good pleasure of Gods secret will only, and after that, according to the good pleasure of his revealed will; so that the lawfull use thereof is rewarded with a gracious increase of blessing, and the abuse punished with further hardnesse to condemnation.
What then doth the Spirit worke in the wicked?
Finding them hard, it hardeneth them more to their further condemnation.
What doth the same Spirit worke in the godly?
Faith, whereby they take hold on Christ with all his benefits, Eph. 2. 8.
What are the outward things which God hath given to call us by?
They are either common to the whole world, or proper to the Church.
What are the things common to the whole world?
Gods works not unprofitably given, although not sufficient to salvation.
Is not the knowledge of the wisedome, power and goodnesse of God, in the Creation and government of the Heaven and Earth, with the things that are in them, sufficient to make us wise to salvation?
No:
First, it serves rather for further condemnation without the Word, Rom. 1. 19, 20, 21.
Secondly, as by and with the Word, the due meditation and consideration of Gods works is a good help to further us in Religion, and in the graces of Gods Spirit, 1 Cor. 1. 21, 22.
Sith then God doth not reveale the Covenant of grace,Of the Church visible. nor afford sufficient meanes to salvation to the whole world, but onelyonly to the Church: explaine here what you meane by the Church.
Wee speake not here of that part of Gods Church which is triumphant in glory, who being in perfect fruition have no need of these outward meanes of communion with him, Rev. 21. 22, 23. But the Subject here is the Church militant: and that we consider also as visible in the parts of it, consisting of divers assemblies and companies of beleevers, making profession of the same common faith: Howbeit many times by persecution forced to hide themselves from the eye of the world,Rev. 12. 14. and happily by the rage of the enemy so scattered, that as in the dayes of Elias, 1 Kings 19. 10. they can hardly be knowne, or have entercourse between themselves, and so the exercise of the publick ordinances may for a time be suspended among them.
But are none to be accounted members of this Church, but such as are true beleevers; and so inseparably united unto Christ their head?
Truely and properly none other, 1 John 2. 19. Howbeit, because God doth use outward meanes with the inward, for the gathering of his Saints; and calleth them as well to outward profession among themselves, Acts 2. 42. Cant. 1. 7. as to inward fellowship with his Son, whereby the Church becomes visible; hence it is that so many as partake of the outward meanes, and joyne with the Church in league of visible profession; are therefore in humane judgement accounted members of the true Church, and Saints by calling, 1 Cor. 1. 1. untill the Lord (who only knoweth who are his) doe make knowne the contrary, as we are taught in the Parables of the Tares, Matth. 13. 24. & Matth. 13. 47, &c. And of the draw-net, and the threshing floore, where lyeth both good corne and chaffe, Matth. 3.
Hath Christ then his Church visible upon earth?
Yea, throughout the world, (as we have shewne) in the particular congregations of Christians, Rom. 3. 3. called to the profession of the true faith and obedience of the Gospell: In which visible assemblies, and not else where, the true members of the true Church invisible on earth are to be sought, Romans 11. 5. and unto which therefore all that seek for salvation must gladly joyne themselves, Esa. 60. 4.
Doth the visible Church consist of good and bad, or of good onelyonly?
It consisteth of good and bad, as at the beginning we may see it did in Cain and Abel; whereupon our Saviour compareth the Church to a net, in which are fishes good and bad; and to a field, which in it hath wheat and cockle, Matth. 13. 24. 47, &c.
What are the markes and infallible notes, whereby to discerne a true visible Church with which we may safely joyne?
First, and principally, the truth of Doctrine which is professed, and the sincere preaching of the Word,The infallible marks of a true visible Church. together with the due administration of the Sacraments, according to the commandements of Christ our Saviour, Mat. 28. 19, 20.
Secondarily, the right order which is kept, with sincere and conscionable obedience yeelded to the Word of God.
Why doe you make the first to be the principall marke of visible profession?
Because they are the onelyonly outward meanes appointed of God for the calling and gathering of his Saints, and which prove the Church to bee a pillar of truth, 1 Tim. 3. 15.
Can the Church want this, and yet be a Church?
Yea; it may want these in the time of warre or persecution; and in such a time we may safely joyn our selves to a company which allowes of the publick Ministery of the Word of God, and administration of the Sacraments; howsoever the exercise of the same by reason of these Garboiles are wanting for a time.
Are we to joyne with all Churches that have these markes?
Yea; neither must we separate from them any farther then they separate from Christ, Phil. 1. 18. Cant. 1. 5. as shall be shewed.
What say you to the other notes that are commonly given of the Church?
Either they are accidentall, and in great part separable, or utterly impertinent and forged, for the upholding of the Romish Synagogue.
But is not Antiquity a certaine note of the Church?
No; for errors are very ancient, and the Church when it began, was a Church; yet had no antiquity.
Is not multitude a note?
No; for Christs flock is a little flock, Luk. 12. 32. and Antichrist very great, Apoc. 13. 3, 4▪ 8. & 18. 3.
Are not miracles a marke of the Church?
No; for beside that wicked people may worke them, Mat. 7. 22, 23. the Church of Christ hath been without miracles, and the comming of Antichrist is foretold to be with all power, and signes, and lying wonders, 2 Thes. 2. 9. Apoc. 13. 13, 14. Such as those are whereof the Papists brag and boast of, which are indeed no true miracles.
May the Church erre and be corrupted, or fall, and become no Church?
First,Whether the Curch may erre. we must distinguish of errors: some are fundamentall, such as raze the foundation of the Church, (as the denying that Christ came in the flesh, or the denying of the resurrection) and in these the Church cannot erre; others are of lesse moment, and in these it may erre.
Secondly, the Catholick Church, considered in her true members, can never utterly fall, Matth. 16. 18. Psalme 1. 6. 1 Thes. 5. 24. Howsoever no Congregation be so pure, that it may bee said at any time to bee free from all corruption, Cant. 1. 4. or so constant, but that at times it may be shaken in the very foundation of truth, as it may appeare by the Church of Corinth, Galatia, &c. 1 Cor. 15. 12. 13. Gal. 3. 1.
Thirdly, the Church being considered with respect of the place, God doth not alwayes continue a succession of true beleevers within the same limits and borders; and hence we say, that divers Churches are falne, as those of Asia, &c. Neither is any place so priviledged, but that for sinne the Candlestick may in time be thence removed, Rev. 2. 5.
How may we judge of a Church corrupt, or ceasing to be a Church?
Where God utterly taking away the meanes of his Word and Worship, Acts 13. 46. hath apparently given the bill of divorce, Esa. 50. 1. there are we not to acknowledge any Church at all, as at this day in Jerusalem, once the holy City: But where these meanes are yet continued, we are to acknowledge a Church of Christ, Rev. 2. 12, 13. howsoever more or lesse corrupt, according to the greater or lesse abuse of Gods Word and Worship.
Since Churches may be so diversly corrupted, from which, and how farre are we to separate?
From Churches mortally sick of heresie,In what cases we may separate from a corrupt Church Tit. 3. 10, 11. or Idolatry, as it were a contagious plague or leprosie, wee are to separate, Rev. 18. 4. Howbeit whiles there is yet any life, rather from the scab or sore then from the body; that is, from the prevailing faction, maintaining fundamentall errours, and forcing to idolatrous worship: Such is our separation from the present Church of Rome, not from such therein, who either meaning well in generall, are ignorant of the depth of Satan, Rev. 2. 24. or secretly dissent from the damnable corruptions, 1 Kings. 19. 18. with whom, as a body yet retaining life, we desire to joine, Phil. 1. 18. so farre as we may with safety from the foresaid contagion.
Are we to continue fellowship with all other Churches, not so deadly and dangerously corrupt?
From Churches holding the foundation in substance of faith and worship, though otherwise not free from blemish, we are not to separate, 1 Kings 15. 14. & 22. 43. farther then in dislike and refusall of that wherein they do apparently separate from Christ, in respect either of manners, doctrine, or forme of publike worship.
What are the Enemies of the Church?
Besides these spirituall wickednesses which fight against our soules,Of the enemies of the Church. there are outward enemies also that visibly oppose the Church of Christ.
How doth Christ defend his Church against those enemies?
This is partly to be done by the Civill Magistrate, to whom it belongeth by Civill meanes to maintaine the Church in that truth and liberty which Christ hath given unto it: and partly by the breath of Christs own mouth in the preaching of the Gospel, yet not perfectly but by the brightnesse of his comming in the latter day.
What is the estate of the Church when these enemies prevaile?
The Church is often oppressed and darkned so by them, that it doth partly degenerate, and is partly hid, but never wholly destroyed, nor altogether invisible.
Is not the Church alwayes visible in her parts?
The persons are alwaies visible, for Christ hath, and ever had from the beginning, his Church visible upon earth, Rom. 11. 1, 2, 3, 4. that is, some companies of Beleevers, making profession of the same common faith: yet the persecution may be such, that the visible Church may not appeare throughly for a time, the professors being forced thereby to hide themselves from the eye of the world, Rev. 12. 14. and happily by the rage of the enemy so scattered, that as in the dayes of Elias, 1 Kings 10. 14, 18. they can hardly be knowne, or have entercourse between themselves; and hence it is that the Church is compared to the Moon, sometimes in the full, sometimes in the wane.
What distinction is thereof the members of the visible Church?
Generally, they are all of the family of Christ, Ephes. 3. 15. which as sheep of his flock are to heare his voice, and to follow him, Joh. 10. 2, 3, 4. But more especially, out of these Christ the chiefe Priest and Shepheard hath instituted some to be above, some to be under, ordaining some to have preheminence and government, others to be governed and guided by them, Heb. 13. 17.
Whom hath Christ appointed to be Governors and guiders over the rest?
1. Church-officers and Ministers,Of the Governours of the Church. appointed to teach and governe the flock of Christ, and to feed it with the wholsome food of the Word and Sacrament, 1 Cor. 12. 28. 1 Tim. 5. 17. Luk. 12. 2. Joh. 21. 15. 1 Pet. 5. 2.
2. Princes and Civill Magistrates, whom Christ hath charged to see to the wayes of his houshold, and so to rule and order it outwardly, that all, both Ministers and People, doe their office and duty, even in things concerning God, Psal. 78. 71, 72. 2 Chro. 35. 3. & 34. 32.
Having now spoken of the Church,Things proper to the visible Church. and the members of it, what are those things which are proper to the visible Church?
The Word,The Word: Sacraments. Censures. Rom. 10. 17. John 5. 25. & 6 68. and the dependents thereof, viz. Sacraments, 1 Cor. 10. 1, 2, 3, 4. and Censures, Matth. 18. 15. 1 Cor. 5. of which in their proper places.
What is the Word?
That part of the outward Ministery which consisteth in the delivery of Doctrine,Of the Word. 1 Chro. 17. 7. Acts 2. 40, 41. & 11. 20. 1 Cor. 4. 13. Iohn 17. 10. Ephes. 1. 23. Rom 3. 19. & & 7. 9, 10. Gal. 3 22. 23. Acts 2. 37 Matth. 23. 28. Gal. 2. 18, 19. Heb. 4. 16. Hosea 14. 2, 3. Rom. 8. 13, 26. and this is the ordinary instrument which God useth in begetting of faith.
What order is there used in the delivery of the Word for the begetting of faith?
1. The Covenant of the Law is urged to make sin and the punishment thereof knowne, whereupon the sting of conscience pricketh the heart with a sense of Gods wrath, and maketh a man utterly to despaire of any ability in himselfe to obtaine everlasting life. After this preparation, the promises of the Gospel are propounded, whereupon the sinner conceiving hope of pardon, sueth to God for mercy, and particularly applieth to his own soul those comfortable promises which in the Word is propounded.
What is the inward meanes for the begetting of faith?
The holy Spirit of God.
Is it not lawfull to separate the inward meanes from the outward?
In no case: for those things which God hath joyned together no man may separate, Matth. 19.
How doth it appeare that God hath joyned both these meanes together?
Because hee saith by the Prophet Esay, chap. 59. 21. that this is the Covenant that hee will make with his people, to put his Spirit and Word in them, and in all the posterity of the Church: The Apostle in like manner, 1 Thess. 5. 19. 20. joyneth these two together, Quench not the Spirit, and despise not prophesying.
It would seem by these words of the Apostle, that the Spirit of Adoption and Sanctification, proper to the faithfull, may be lost, whilst he exhorteth that we should not quench the Spirit?
By no means, but as God doth assure the faithful of their continuance in him, so he doth declare by these exhortations, that the only means wherby we should nourish this holy fire in us, is to take heed to the preaching of the Word.
Is by the word prophecying only meant the preaching of the Word?
No, but by a figurative speech, all those outward meanes whereby God useth to give his holy Spirit; as are the Sacraments, and the discipline of the Church, over and above the preaching of the Word; which being principall of all, is here set downe for the rest.
Why doth the Apostle set the Spirit before the preaching of the Word, meant by Prophecy, considering that by and after preaching of the VVord, the Lord giveth his Spirit?
1. Because the Spirit is the chiefe of the two, the Word being but the instrument whereby the Spirit of God worketh.
2. For that the worke of the Spirit is more generall, and reacheth to some to whom the preaching of the Word cannot reach.
3. For that the Word is never profitable without the Spirit, but the Spirit may be profitable without the Word, as after will appeare.
What doe you learne of this, that the meanes of Gods Spirit and Word are usually conjoyned together?
That no man is to content himselfe with this phantasie, to thinke that he hath the Spirit, and so to neglect the Word, because they goe together.
Who are by this condemned?
The Anabaptists, Papists, & Libertines, which ascribe to the Spirit that which they like, although wickedly, seeing the Spirit doth not ordinarily suggest any thing to us, but that which it teacheth us out of the word, Ioh. 14. 26.
What other sort of men are here condemned?
The Stancharists, who esteem the Word to be fit to chatechise, and to innitiate or enter us in the rudiments of Religion: But too base to exercise our selves continually in it; wheras the Prophets and Apostles, most excellent men, did notwithstanding exercise themselves in the Scriptures, Mar. 4. 1, 2, &c. compared with Isa. 2. 1, 2, &c. 2 Pet. 3. 15, 16.
Are none saved without hearing of the Word?
Yes: For first children which are within the Covenant, have the Spirit of God, without the ordinary meanes of the Word and Sacraments, Mat. 2. Rom. 8. 9, 14. Secondly, some also of age in places where these meanes are not to be had. Thirdly, some also which living in places where such means are, yet have no capacity to understand them, as some naturall fooles, mad men, or deafe borne, to shew that God is not tied to meanes.
What must we here take heed of?
That we presume not upon this, sith that notwithstanding this secret working of God; yet it is as impossible to come to heaven, if having the means and capacity of receiving them we contemne the means, as it is impossible to have a harvest, where no seed time hath gone before, Mat. 13. or to have children without the Parents seed, 1 Pet. 1. 23. seeing amongst such the Spirit of God works faith only by the preaching of the word: Indeed where the Lord placeth not the preaching of the VVord, there he can and doth work faith without it; but where he hath placed it, he will not doe it without it. In times and places where Popery hath prevailed, many were, (and may be so at this day in Spaine and Rome) converted by the very bare reading of the Word, yea without the reading of the VVord; but not so among them, who have or may have it, either by going from home to it, or fetching it home to them.
How is the diverse working of Gods Spirit by the Ministry of the Word set out unto us?
By the parable of the seed, three parts whereof fell into barren and unprofitable ground, one into good and fruitfull, Mat. 13. 3. & 9. 18, 19, 24.
Are not three parts of the foure in the Church likely to be condemned by this Parable?
No, in no case: For it is both curious and uncomfortable Doctrine, it being a far different thing to have three sorts of wicked men in foure sorts, and to have thrice as many of one sort.
What is the first thing you observe here common to the godly with the wicked?What things are common between godly and wicked hearers.
To understand something of the word of grace, and to give consent unto the same.
If they understand it, how is it that the first sort of unfruitfull hearers are said not to understand, Mat. 13. 19.
They have some understanding, but it is said to be none; because it is no cleare knowledge, (whereof they can give a reason out of the Word) nor effectuall, which ariseth from hence; for that they come without affection, and goe away without care.
What are we here to learne?
1. To take heed not to deceive our selves in a bare profession, or light knowledge of the Word; and that we come to heare it with zeale, and depart with care to profit.
2. To beware also of the great subtilty of Satan, who as a swift bird, snatcheth the Word out of the unprepared hearts, even as also doth a thiefe, which taketh away whatsoever he findeth loose.
What observe you in the second sort, common to the godly with the wicked?
To have some kind of delight in the Word, and a glimpse of the life to come, Mat. 13. 20. Heb. 4. 5.
What difference is there between a godly joy and this?
1. This is like the blaze of the fire, and is never full and sufficient; whereas the godly joy is above that of gold and silver.
2. The wickeds delight is for another purpose then is the godlies: For it is only to satisfie a humour, desiring to know something more then others; whereas the godlies joy is to know further, to the end they may practise.
Why is it said they have no root? Mat. 13. 21.
Because, though they understand the things, yet are they not grounded upon the reasons and testimonies of the Word; nor transformed into the obedience of the Gospell, and therfore when persecution commeth, they wither away.
Proceed to the third sort.
They are they which keep it (it may be with some suffering of persecution) yet the thornes of covetousnesse, or of worldly delights, overgrow the good seed, and make it unfruitfull.
So much of the three sorts of unfruitfull soyle, and therein, of the things common to the godly with the wicked: What are the things proper to the godly,Things proper to godly hearers. signified by the good and fruitfull ground?
1. The receiving of the seed in a good heart.
2. The bringing forth of fruit with patience, Luke. 8. 15.
What is there meant by receiving the seed into a good heart?
By the seed is meant the word of promise, whereby God hath said he will be mercifull to us in Christ: By the receiving it into a good heart, is meant the receiving it by faith in Christ.
Where it is said that the Word must be received into a good heart, it may seeme that a man hath a good heart before he receiveth that seed?
Doubtlesse, naturally they are all alike, and there is never a barrell better herring (as they say) but as the face answereth the face in the glasse: so one of the sons of Adam is like another in their nativity they have by their parents) till they be regenerated: And therefore it is called a good heart, in respect of Gods changing of it by the ingraffed word, James 1. 21. and by these words he putteth difference between the fruits of the three former, and the fruits of this last: For that there is no difference in the outward shew of fruits; but only in regard that those fruits proceed from an uncleane heart; and these from a heart that is cleansed.
How may we know that we have true faith, and so approve our selves that we are good ground?
By good fruits, which are the effects of faith.
What are the effects of faith?
Reconciliation, and sanctification, Rom. 8. 1, 2, 3. Eph. 2. 6. Col. 2. 1, 2, 3. the fruits of the former are set downe, Rom. 4. 1, 2, 3, 4. The fruits of the latter are repentance and new obedience, which have been already declared.
What speciall tokens observe you out of the former, whereby we may discerne a justifying faith from the faith of the worldlings?
The end of our faith being the salvation of our soules,How justifying faith differeth from the faith of worldlings. which shall be at the day of judgement, if we can willingly forsake father and mother, sister and brother, wife and children, and abandon the world, and say, Come Lord Jesus, come quickly, we may assure our selves we are in a happy case.
What speciall marks of justifying faith observe you out of the latter?
1. To be zealous of Gods glory.
2. To love Gods children; for these be the speciall effects of our holy faith.
What is the Word further compared with, and likened unto?
The Apostle Peter, 1 cap. 2. ver. 1, 2. compares it unto milke: As new borne babes desire the sincere milke of the Word, that ye may grow thereby; teaching us, that the VVord is not only of use for our begetting unto God; but for our daily nourishment, that we may grow in grace, and in the knowledge of our Lord Iesus Christ, 2 Peter 3. 18. so it is called a light, a lanthorne, and is appointed to be our guide, our Counsellor, our Comforter, &c.
Is this meant only of the Word preached?
Doubtlesse, the blessing of God both in an especiall manner wait upon that ordinance, when it is said; That when Christ ascended up on high, he gave gifts to men, some Apostles, (Ephes. 4. 12.) and some Pastors and teachers, for the gathering of the Saints, for the edifying of the body of Christ; yet withall, the reading of the Word with Prayer and diligence, is of singular use and benefit, and commended unto us by our Saviour. Search the Scriptures, Iohn 5. 39. and how readest thou? Luke 10. 26. and by the example of the Bereans, who searched the Scriptures daily, and examined the things they heard in the publick ministery of them, Acts 16. 11.
So much of the Word.
What are the dependances annexed to it?
Sacraments, 1 Cor. 10. 3, 4. and Censures, Matth. 18. 15. 1 Cor. 5. the one, sealing the Promises; the other, the threatnings of the Gospell.
What are Sacraments?Of the Sacraments.
The seales of the Promises of God in Christ, wherein by certaine outward signes, and sacramentall actions confirming the same, commanded by God, and delivered by his Ministers, Christ Iesus with all his saving graces is signified, conveyed and sealed unto the heart of a Christian. For Sacraments are seales annexed by God to the word of the Covenant of grace, Rom. 4. 11, 1 Cor. 11. 23. to instruct, assure, and possesse us of our part in Christ and his benefits, Gal: 3. 27. and to bind us to all thankfull obedience unto God in him, Rom. 6 4.
Was not Gods Word sufficient? What need have we of Sacraments?The Sacraments of great use.
This argues our infirmity, and manifesteth Gods great love and mercy; who for the furthering of our understanding, hath added visible signes to his word, that our eares might not onelyonly bee informed of the truth, but our eyes also might more plainly see it; and for the greater strengthning of our faith, vouchsafeth to confirme the covenant of grace unto us, not onelyonly by promise, but also by outward seales annexed thereunto. The like meanes had Adam himselfe in Paradise to put him in remembraece of Gods will: And if he in his perfection needed a token of Gods favour, (which was the tree of life) how much more wee that are corrupt and sinfull? if we were Spirits or Angels, wee should not need these helpes; but sith God knowing our frailties, and what is best for us, hath given us these seales to our further comfort, let us use the receipt of so skilfull a Physitian, unlesse wee will hasten our owne deaths.
How doth God by the Sacraments assure us of his mercies in Christ?
By the exhibiting to the worthy receiver by such outward signes, (whether Elements, or Actions) as himselfe for the reliefe of our weaknesse hath prescribed, whole Christ, God and men, with all his benefits, 1 Cor. 10. 4. in whom all the promises of God are yea and Amen, 2 Cor. 1. 20.
Doe they seale nothing else but the promise of God unto us?
Yes, they seale our promise unto God, that we take him onelyonly for our God and Redeemer, whom alone by faith wee rest on, and whom we will obey.
How doe they binde us unto God?
Wee receiving them as pledges of his infinite love in Christ, doe thereby professe our selves bound to expresse our thankfulnesse by all duties to his Majesty, Col. 2. 6, 7. and for his sake one to another, Eph. 4. 3, 4, 5.
Describe yet more largely what a Sacrament is.
A Sacrament is an Ordinance of God,What a Sacrament is. wherein by giving and receiving of outward Elements, according to his will, the promises of the Covenant of grace, made in the bloud of Christ being represented, exhibited and applyed unto us, are further signed and sealed betwixt God and man. Or it is an action of the whole Church, wherein by certaine visible signes, and outward things done according to Gods institution, inward things being betokened, Christ with all his benefits is both offered unto us, and received by us: offered (I say) to all in the Church, but exhibited onelyonly to the faithfull, for the strengthening of their faith in the eternall Covenant, and the bringing them more effectually to the practice of Gods Commandements, Exod. 12. 16. Luke 1. 59. & 3. 3. 16. 1 Cor. 11. 23. Mat. 26. 26. Rom. 4. 19. & 6. 4. 1 Pet. 3. 21.
Why call you it Action?
Because it is not a bare signe alone, but a worke, 1 Cor. 11. 24, 25.
Why call you it an action of the whole Church?
Because it is a publick action, and appertaineth to the whole Church; and therefore ought to be done in the presence of the Congregation, by the example of John, Matth. 3. 11, 12. and commanded of Paul, 1 Cor. 11. 18, 20, 22. it being a greater indignity for the Sacraments to be administered privately, then for the civill judgement, which is open and publike: That we say nothing of the sacrifices under the Law, which were not so excellent as these; and yet it was not lawful to offer them in private: which reproveth the disorder of the Papists, who turne the Communion into a private Masse, and minister the Lords Supper to one alone, without the presence of the Congregation.
But may not the Sacraments be so administered upon necessity; as namely to a sick man ready to depart out of this life?
There is no such necessity; for a man believing wanting that opportunity of comming to the Lords Supper, wanteth not the effect thereof; seeing the Lord promised by Ezekiel, that hee would be a Tabernacle to his people being banished from it, Ezek. 37. 27. And therefore the want of the Sacraments doth not hurt, when with conveniency a man cannot enjoy them: but the contempt, or neglect of them, when they may conveniently be come unto.
What the… is the fittest time and place for the administration of the Sacraments?
The fittest time is the Lords, or some other day of publike meeting: The most convenient place is the Church, and usuall place of the assembly of the Congregation.
Did not Abraham minister the Sacrament of Circumcision in his private house?
His house was at that time the Church of God, and therefore not private; and so in the time of persecution, the godly did oft-times meet in Barnes, and such obscure places, which were indeed publick: because when the Church of God were there, the house or place availed nothing to make it publick or private: even as wheresoever the Prince is, there is the Court also said to be, though it were in a poore Cottage.
What difference is there between a Sacrament and a Sacrifice?
In a Sacrifice there is an offering made to God; in a Sacrament, there is an offer made by God to us. In the Sacrifices Christ was signified as given for us, in the Sacraments as given to us, the Sacrifices onelyonly signes, the Sacraments seales also.
Who is the Author of a Sacrament?
God alone; because he onelyonly can bestow those graces which are sealed in a Sacrament.
How doth God ordaine a Sacrament?
By his Word.
How many parts of Gods Word are there, whereby he doth institute and and ordaine a Sacrament?
Two.
First, a Commandement to doe it.
Secondly, a promise of a blessing upon the right using of it.
Was not the Rain-bow a Sacrament, being a signe ordained by God?
No; for though it were a signe, yet it was no signe of salvation by Christ.
What is the matter and substance of every Sacrament?
One and the same Iesus Christ, although diversly communicated in divers Sacraments; and in some more forcible then in others; because of some elements communicating with, or taking hold of, or reaching to more of our senses.
What things then are required in a Sacrament?
Three.
First, the outward signes, and Sacramentall actions concerning the same.
Secondly, the inward thing signified thereby, viz. Christ Iesus with his saving graces, and spirituall actions concerning the same.
Thirdly, a similitude betwixt them both: As in Baptisme for example, that as water doth wash the body, so doth the bloud of Christ wash away the spots of the soule.
What signes are used in Sacraments?
Some onelyonly representing, as water, bread, and wine; some applying, as washing, eating, drinking, and such like.
What are the things signified?
First, Christ Iesus and his merrits; and secondly, the applying of the same unto us in particular.
Wherein doth the signes of the things signified differ?
1. In Nature.
2. In the manner of receiving.
3. In the parties which doe receive them.
4. In the necessity of the receiving of them.
Wherein doe they agree?
In this, that the signe doth so fitly represent the things signified, thereby, that the minde of a Christian is drawne by the signe to consider of the things signified.
What is then the Sacramentall union betwixt the signes and the things signified?
Such as betwixt a sealed will, and the things conveighed in the same; From whence it is, that the names, effects, and properties of the one are given to the other.
What is the cause that moved the Lord to grace the outward signes in the Sacraments, with the names of the things signified?
The outward elements have the names of the spirituall things they set forth, 1. Because of their fit proportion and agreement, in regard of the resemblance and similitude of the elements and the things signified, in which respect they are called signes. 2. To shew the inseparable conjunction of the things signified with the signe, in the worthy receiver; in which regard they are called Seales, as in the person of Christ his two natures are so inseparably united, that often times the properties and effects of the one are attributed to the other.
What is the ground of this Sacramentall union?
In generall the institution of Christ, whereby fit things are appointed so to be used, with a promise annexed. In speciall, the applying of that word unto certain speciall signes with prayer; in particular, and unto me, the ground is my reverent and worthy receiving.
What is the use of Sacraments?
God hath ordained them,The use of Sacraments. to the end that by comparing and conferring the outward things with the inward, they might help,
1. Our understanding, in which regard they are as it were images and glasses, Gal. 3. 1.
2. Our remembrance, in which respect they are Monuments, Luk. 22. 19. 1 Cor. 11. 24.
3. And especially the perswasion of our hearts, by reason whereof they are seals and pledges, Rom. 4. 11. for they are appointed by God to strengthen us in the promises of salvation, which God hath not onelyonly made to us in word, but also confirmed the same by writ: and lest that we should any wayes doubt (as naturally we are inclined) he hath set to his seales, according to the manner of men, that nothing might be lacking which should increase our strength.
What Doctrine is here to be gathered?
1. What root of blindnesse, of forgetfulnesse, and especially hardnesse of heart to beleeve, is in us, that the Word and Oath of God is not sufficient to pluckup, but that we must have such aides.
2. The mercy of God, that applieth himself to our weaknesse.
3. What miserable men they are that refuse the Sacraments.
Repeat the principall ends for which God hath instituted the Sacraments?
To help our insight as cleare glasses,The ends why Sacraments are instituted. to releeve our memories as lasting monuments, and to confirme our faith as most certain seales and pledges, from whence they become our bonds of obedience, and the markes and badges of our profession: so the ends for which they are appointed are these foure.
1. The clearing of our knowledge.
2. The helping of our memories.
3. The strengthening of our faith.
4. The quickning of our obedience.
How may we more clearly consider of those things which are ministred in the Sacraments?
By considering distinctly the things given and received, and the persons giving and receiving.
What are the things given and received?
They are partly outward, and partly inward.
What are the outward?
The visible creatures, ordained for signes and figures of Christ, as under the time of the Gospel, Water, Bread, and Wine.
Why hath God made choice of these creatures?
Both in respect they are for their naturall properties most fit to represent the spirituall things, as also for that they are most generally used of all Nations of the world.
What are we to learne from hence?
The wonderfull wisdome of God, that hath chosen base and common things for so high and singular mysteries, whereas he might have chosen things more rare, and of greater price, to set out such excellent benefits as are offered to us in the Sacraments, wherein there is great difference between the time of the Law and of the Gospel.
What are the inward things?
The invisible and spirituall graces, namely, Christ with all his benefits.
What learne you of this?
Not to stick to the outward elements, but to lift up our hearts unto God, accounting the elements as a Ladder whereby to climb up to those celestiall things which they represent.
So much of the things, what are the persons?
The Giver and Receiver.The persons that are actors in Sacraments, and their actions.
How many Givers are there?
Two; the outward, giving the outward, and the inward, giving the inward things.
Who is the inward giver?
God himself, even the holy Trinity, God the Father, God the Son, and God the holy Ghost.
What are the actions of God in a Sacrament?
They are principally two.
1. To offer and reach forth Christ and his graces.
2. To apply them to the hearts of the faithfull Communicant.
Who are the outward Givers?
The Ministers especially, representing unto us the Lord, whose Stewards they are, 1 Cor. 4. 1.
What is the Ministers office herein?
To consecrate the elements, and then to distribute them.
Wherein consisteth the consecration of the elements?
Partly, in declaring the institution of the Sacraments, and partly in going before the Congregation in prayer unto God: First, in praising God, who hath ordained such means for the reliefe of our weaknesse: Then in suing to God that he would be pleased to make those meanes effectuall for which end they were ordained.
Is not the substance changed of the elements by this consecration?
No verily; onelyonly the use is altered, in that they are separated from a common to a holy use; which change and alteration continueth onelyonly while the action is in hand.
Doth the Minister with the signe give the thing signified also?
No, he onelyonly dispenseth the signes, but it is God that giveth and dispenseth the things signified, Matth. 3. 11.
Is God alwayes present, to give the thing signified to all them that the Minister giveth the signe?
No not to all, for some in receiving the signes receive together with them their owne judgement, 1 Cor. 11 29. yet he is alwayes ready to give the thing signified to all those that are fit to receive the Sacraments; and to such persons the signes and things signified are alwayes conjoyned.
Who are the persons that are to receive the Sacraments?
All Christians that are prepared thereunto.
Is there any speciall preparation required to the receiving of the Sacraments?
Yes verily: for seeing men ought to come with preparation to the hearing of the Word alone, they ought much more to come when the Sacraments are administred also, wherein God doth offer himselfe more familiarly and visibly to us.
What is the preparation that is required in them that come to receive the Sacraments?
There is required in those that are of yeares of discretion,Of preparation to the Sacraments. to a worthy participation of the Sacraments, knowledge, faith, and feeling, both in the Law, and in the Gospel.
Seeing no man is able to attaine to the knowledge of the Law and the Gospel perfectly, much lesse the simple and common people, tell me how farre is this knowledge, faith, and feeling necessary?
First, concerning the Law, it is necessary that the receiver of the Sacraments be able to understand and beleeve the common corruption of all men, both in the bitter root of originall sinne, and in the poysoned fruits thereof, together with the curse of everlasting death due thereunto, and that he be able to apply both these, that is, the sinne and wages thereof, to himselfe.
Secondly, concerning the Gospel, that he be able (in some measure) to understand the Covenant of Grace, which God in Christ hath made with the sons of men; and then that by faith he be able (in some measure) to apply the same to himself.
VVhat ariseth from this knowledge, faith, and feeling, to a further preparation thereunto?
A true and earnest desire to be made partaker of the Sacraments,Matth. 3. 13. with a conscionable care to performe speciall duties in and after the action of receiving.Acts 8. 36.Luke 22. 15.
VVhat duties in the action of receiving are to be performed?
First,Duties in the action of receiving. a grave and reverent behaviour, befitting such holy Mysteries.
Secondly, an attentive heedfulnesse in comparing the outward signes and actions in the Sacraments, with the inward and spirituall things which they betoken.
VVhat duties are to bee performed after the partaking of the Sacraments?
If we have a sense and feeling of the gracious work of God by them,Duties after receiving. we are to rejoice with thanksgiving; if not, we are to enter into judgment with our selves, and to humble our selves for our want thereof. And though we ought to be humbled, if we feel not the work of God in us, in or after the Sacraments, as that which argueth want of preparation before, or attention in receiving of them, yet ought we not therefore to be altogether dismayed: for as the sick man feeleth not the nourishment of his meat, because of his malady, and yet notwithstanding is nourished; so it is in such faithfull ones as doe not so sensibly feel the working of God in and by the Sacraments, through the weaknesse of their faith, and although wee cannot feele it immediately, yet after (by the fruites thereof) wee shall bee able to discern of our profiting thereby.
Hath the administration of the Gospel been alwaies after the same manner?
For substance it alwayes hath been the same, but in regard of the manner, proper to certain times, it is distinguished into two kindes; the Old and the New, Heb. 11. 2. 13. & 13. 18. Act. 10. 43. & 13. 11. Luk. 16. 16. Joh. 1. 17. Heb. 11. & 2. 8, 9, 10, 11. 2 Cor. 3. 6, 7, 8.
What call you the old Testament?The Old Testament and the Sacraments of it.
That which was delivered unto the Fathers, to continue untill the fulnesse of time, wherein by the comming of Christ it was to bee performed, Heb. 1. 1. & 9. 10. Act. 7. 44. 2 Cor. 3. 7. 11.
What are the properties of this Ministery?
First, the commandements of the Law were more largely, and the promises of the Gospel more sparingly, and darkly propounded, the latter being more generally and obscurely delivered, as the manifesting was the further off.
Secondly, the promises of things to come, were shadowed with a multitude of types and figures, which when the truth should be exhibited, were to vanish away, Jer. 31. 31, 32, 33. Heb. 11. 13. 2 Cor. 3. 13. 18. Heb. 8. 13. 9. & 1. 8, 9, 10. 2 Cor. 3. 11. 13. Gal. 4. 3, 4. Col. 2. 16, 17.
What were the chiefest states and periods of this old Ministery?
The first, from Adam to Abraham; the second, from Abraham to Christ.
What were the speciall properties of the last of these two periods?
First, it was more specially restrained unto a certaine Family and Nation.
Secondly, it had with it solemne repetition, and declaration of the first covenant of the Law.
Thirdly, besides the ceremonies, which were greatly inlarged under Moses, it had Sacraments also added unto it. Luk. 1. 54, 55. Psal. 44. 19. 26. Rom. 9. 4. Act. 13. 17. Deut. 4. 1. 6, 7, 8. & 37. 1. 6, 7, 8. 14. & 2. 26. 18, 19. Joh. 1. 16, 17. Exod. 24. 7, 8. Deut. 4. 12. Rom. 10. 5. Heb. 9. 1, 2, 3. Joh. 7. 22.
What were the ordinary Sacraments of this Ministery?
The Sacrament of admission into the Church was circumcision, instituted in the dayes of Abraham; the other of continuall preservation and nourishment, the Paschall Lambe, instituted in time of Moses, Exod. 12. 48. Act. 7. 8. Joh. 7. 22. Gen. 17. 9, 10, Rom. 4. 11. Col▪ 2. 11. Deut. 30. 6, 7, 8. Exod. 12. 3, 4. Numb. 9. 11, 12. Deut. 16. 2. 1 Cor. 5. 7. 1 Pet. 1. 19 Joh. 9. 56. with Exod. 12. 46.
What is the new administration of the Gospel?
That which is delivered unto us by Christ, to continue unto the end of the world,The new administration of the Gospel. Joh. 1. 17. Heb. 1. 2. & 2. 3, 4. & 3. 5, 6. 1. Cor. 3. 11.
What are the properties thereof?
First, it is propounded indifferently to all people, whether they bee Jewes or Gentiles, and in that respect is Catholick or universall.
Secondly, it is full of grace and truth, bringing joyfull tydings unto mankinde, that whatsoever was formerly promised of Christ, is now accomplished, and so in stead of the ancient types and shadows, the things themselves with a large and cleere declaration of all the benefits of the Gospel are exhibited.*Esa. 41. 1, 2, 3. & 68. 3, 4, 5. & 65. 12. & 66. 12 19, 20. Joh. 16. 10. Mat. 18. 19, 20. Rom. 15. 25 26. Ephel. 3. 5, 6 8, 9. Col. 1. 5, 6. Joh. 1. 17. & 14. 21. Rom. 1. 1, 2, 3. 1 Pet. 1. 10, 11, 12. 1 Cor. 1. 23, 24.
What bee the speciall points of the words of this ministery?
That Christ our Saviour, whom God by his Prophets had promised to send into the world, is come in the flesh, and hath accomplished the work of our Redemption; that hee was conceived of the holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, and dyed upon the crosse; that body and soule thus separated, his body was laid in the grave, and remained there under the power of death, and his Soule went into the place appointed for the soules of the righteous, namely, Paradise the place of the blessed, that the third day body and soule being joyned together againe, hee rose from the dead, and after ascended into Heaven, where hee sitteth at the right hand of his Father, untill such time as from thence hee shall come unto the last Judgement. Rom. 1. 1., 2, 3. Joh. 1. 14. 25. & 19. 28. 30. Heb. 9. 12. 16. 18. 1 Tim. 3. 16. Luk. 1. 35. Matth. 1. 18, 19, 20, 21, 22, 23. & 27. 2. 26. ver. ad 50. & 12. 40. & 27. 59. 60. Rom. 6. 9. Luk. 23. 43. 46, 47. Matth. 16. 21. & 28. 16. 1 Cor. 15. 4. 8. 6. 1 Tim. 2. 8. Mark. 16. 19. Act. 1. 2, 3. 10, 11. Ephes. 4. 10. Heb. 1. 3. 2 Tim. 4. 3.
What are the Sacraments of this Ministery?
The sacrament of admission into the Church is Baptisme, which sealeth unto us our spirituall birth; the other the sacrament of our continuall preservation, is the Lords Supper, which sealeth unto us our continuall nourishment.
What Sacraments bee there of the Covenant of Grace?
They bee of two sorts; some of the Old Testament before Christs comming: others of the New, under Christ.
What Sacraments were there of the Old Testament?
Besides divers extraordinarily given,The Sacraments of the old Testament. (1 Pet. 3. 20, 21. 1 Cor. 10. 1, 2, 3, 4.) and serving but for a season, there were two of ordinary and perpetuall use, from their institution untill the comming of Christ, (to which those other may bee referred) first, Circumcision for entrance into the covenant of Grace, Gen. 17. 10. Deut. 30. 6. secondly, the Passeover for continuance and confirmation therein, Exod. 12. 3. 1 Cor. 5. 7. To which two, the two Sacraments of the new Testament answer.
How doe the Sacraments of the New Testament differ from those of the Old?
In respect not of the Author,How they differ from the New. God; the substance, Christ; or the receivers, the people of God; which are in both the same, (Rom. 4. 11. 1 Cor. 10. 2, 3, 4.) but of continuance, (Matth. 28. 19, 20.) evidence, (1 Cor. 11. 26.) easie performance, and efficacy; in all which those of the New Testament have great preheminence, (2 Cor. 3. 9.)
What Sacraments bee there of the New Testament?
OnelyOnly two; to wit, Baptisme, succeeding in the place of Circumcision; and the Supper of the Lord,The Sacraments of the New Testament. answering to the Passeover, (Rom. 4. 1. Gen. 17. 11, 12. 1 Cor. 10. 1, 2, 3. & 12▪ 13. Matth. 26. 26. & 28. 19.) By the former, wee have our admission into the true Church of God; by the latter, wee are nourished and preserved in the Church after our admission.
How may it appeare that there bee no more then two Sacraments of the New Testament?
First,That there bee onelyonly two Sacraments of the New Testament. when the number of Sacraments were most necessary, as under the Law, they had but two, wherefore wee need require no more, (1 Cor. 10. 1, 2, 3.)
Secondly, having meat, drink, and cloathes, wee ought therewith to bee content; (1 Tim. 6. 8.) now by the Sacrament of our entrance our spirituall cloathing is sealed unto us, (Gal. 3. 27.) and by that of our growth is sealed our feeding, (1 Cor. 10. 16.)
Thirdly, those two seales assure us of all Gods graces, as of our regeneration, entrance, and ingraffing into Christ; so of our growth and continuance in him: and therefore wee need no more, (1 Cor. 12. 13.) For there are as many Sacraments as there are things that need to bee betokened to us about our justification. Now they bee two; our birth in Christ, and our nourishment after wee are born: as in the bodily life, wee see that wee need no more, but to bee born, and then to have this life preserved. The Sacrament of Baptisme sheweth us the first; the Sacrament of the Lords Supper the second. Therefore those five other Sacraments, of Confirmation, Penance, Matrimony, Orders, and extreame Unction, joyned by the Papists are superfluous, because some of them have no warrant at all out of the Word of God, and God hath not promised a blessing upon the using of them; others of them, though they bee agreeable to the Word, yet are without the nature and number of the Sacraments.
What is Baptisme?
It is the first Sacrament of the New Testament,Of Baptisme, and what it is. by the washing of water (Ephes. 5. 26.) representing the powerfull washing of the blood and spirit of Christ, (1 Cor. 6. 11. Heb. 10. 22.) and so sealing our regeneration, or new birth, our entrance into the Covenant of Grace, and our ingraffing into Christ, and into the body of Christ, which is his Church, (Joh. 3. 5. Tit. 3. 5. Act. 8. 27.) The word Baptisme in generall signifieth any kinde of washing, but here it is specially taken for that sacramentall washing, which sealeth unto those which are within Gods Covenant, their birth in Christ, and enterance into Christianity.
How was this Sacrament ordained and brought into the Church in the place of Circumcision?
At the Commandement of God (Joh. 1. 33.) by the Ministery of John, therefore called the Baptist, Matth. 3. 1. after sanctified and confirmed by our Saviour Christ himself, being baptized by John, (Mat. 3. 13.) and giving commission to his Apostles and Ministers, to continue the same in his Church unto the end, (Mat. 28. 18.)
Why call you it the first Sacrament?
Because Christ gave order to his Apostles, that after they have taught, and men beleeve, they should baptize them, that so they might bee enrolled amongst those of the houshold of God, and entered into the number of the Citizens & Burgesses of the heavenly Jerusalem.
What abuse doth this take away?
That which sometimes the ancient Church was infected withall, namely, that they baptized men at their death, and let them receive the Lords Supper twice or thrice a yeer, whereas this is the first Sacrament of the Covenant.
What are the essentiall parts of this Sacrament of Baptisme?
As of all other Sacraments, two; the outward signes, and the inward things signified: where also is to bee considered, the proportion and union which is between those two parts, which is as it were the very form and inward excellency of a Sacrament.
What are the outward signes in Baptisme?
They are the outward element of water, and the outward sacramentall actions performed about it.
What are those Sacramentall actions?
First, the Ministers blessing and consecrating the water: And secondly, the right applying it so consecrated, to the party to bee baptized.
May none but a lawfull Minister baptize?
No; for baptism is a part of the publique Ministery of the Church, and Christ hath given warrant and authority to none to baptize, but those whom hee hath called to preach the Gospel: Goe, Preach and Baptize, Matth. 28. 29. those onelyonly may stand in the roome of God himself, and Ministerially set to the seale of the Covenant. And it is monstrous presumption for Women, or any other private persons, (who are not called) to meddle with such high Mysteries, nor can there bee any case of necessity to urge, as will appeare afterwards.
Touching the first action of the Minister; how is hee to blesse and consecrate the water?
First, by opening to them that are present the Doctrine of Baptisme, and the right institution and use of it, what inward mysteries are signified and sealed up by those outward signes. So did John, when hee baptized, hee preached the Doctrine of Repentance, and taught the people the inward baptisme of the Spirit, signified by his baptizing with vvater, Matth. 3. 11.
Secondly, by acknowledging in the name of the congregation mans naturall pollution, that vve stand in need of spirituall vvashing, by giving thanks to God the Father for giving his Sonne for a propitiation for our sins, and appointing his blood to bee a fountain to the house of Israel to wash in, and for ordaining of this service to bee a Sacrament and seale of so great a mystery.
Thirdly, by making profession of Faith in Gods promises in that behalf, and praying that they may bee made good unto the party that is to receive the seale thereof: for as every thing is sanctified by the Word of God and prayer, so in especiall manner the Sacramentall water in baptisme is blessed and consecrated by the Word of institution, and prayer to God for a blessing upon his own Ordinance.
What is the second Sacramentall action?
The action of washing, that is, of applying the Sacramentall water unto the party to be baptized, diving or dipping him into it, or sprinkling him with it,Matth. 28. 19. In the name of the Father, the Son, and of the holy Ghost.
Is the action of diving or dipping,Whether diving or dipping bee essentiall to Baptisme. materiall and essentiall to the Sacrament? or is there absolute ground and warrant for sprinkling, which is most commonly practised with us in these cold Countries?
Some there are that stand strictly for the particular action of diving or dipping the baptized under water, as the onelyonly action which the institution of this Sacrament will bear, and our Church allows no other, except in case of the childes weaknesse, and there is exprest in our Saviours baptisme, both his descending into the water and rising up: so that some think our common sprinkling to bee (through ease and tendernesse) a stretching the liberty of the Church further then either the Church would, or the symbolicalnesse of the outward sign with the thing signified can safely admit, it typifying our spirituall buriall and resurrection, Rom. 6. 8.
Others conceive the action of sprinkling of water upon the face of the baptized very warrantable, especially in young children to whom further wetting may bee dangerous, and the grounds are these:
First, it seems that neither dipping is essentiall to the Sacrament of Baptisme, nor sprinkling, but onelyonly washing and applying water to the body as a cleanser of the filth thereof.
Secondly, then, as in the other Sacrament, a spoonfull of wine is as significant as a whole gallon; so here, a handfull of water is as significant as a whole river.
Thirdly, the action of sprinkling beares fit resemblance with the inward grace, as well as dipping, and hath authority in the Scriptures: read 1 Pet. 1. 2. and Heb. 12. 14. there is speech of the sprinkling of the blood of Christ, and the blood of sprinkling speaks better things then the blood of Abel.
Fourthly, it is not unlikely that the Apostles baptized as well by sprinkling, or powring upon, as by diving and dipping into, sith wee read of divers baptized in houses, as well as others in rivers. However the washing the body by water, is essentiall, (Ephes. 5. 26.) though whether way it bee done, seem not to bee essentiall, (so water bee applyed to the body for the cleansing of it.)
Thus much of the Sacramentall element, and Sacramentall actions, which are the outward part of baptism: What now is the inward part?
Those spirituall things which are signified,The inward part or thing signified in Baptisme. and represented, and exhibited in and by the outward element and actions: as the water signifies the blood of Christ, the Ministers consecrating the water signifies God the Fathers setting apart his Son for the expiation of the sins of the world by his blood; the Ministers applying the water to the body of the baptized to cleanse it, signifieth Gods applying the blood of his Son to cleanse the soule for justification and remission of sins: and not onelyonly to signifie, but to seale up unto the beleever, that the inward part is effected as well as the outward.
How come these visible things to signifie such invisible mysteries?
First,The similitude between the signe and thing signified. there is a naturall fitnesse and aptnesse in the outward things to expresse the inward, as for water to bee a resemblance of the blood of Christ; thus they agree:
First, water is a necessary element, the naturall life of man cannot be without it, and the blood of Christ is as necessary to his spiritual life.
Secondly, water is a comfortable element: as the Hart panteth after the water brooks, Psal. 42. 1. The thirst of the body cannot bee quenched but by water; hence the heighth of misery is described by a barren and dry ground, where no water is, Psal. 63. 1. so the thirst of the soule cannot bee quenched but by the blood of Christ, Joh. 4. 13.
Thirdly, water is a free element; as it is necessary, usefull, and comfortable, so it is cheap, and easie to come by without cost; so is the blood of Christ, Esa. 55. 1. Hoe, hee that thirsteth come and drink freely.
Fourthly, water is a common element, none are barred from it, any may go to the river and drink; and the blood of Christ is offered as generally to all, rich and poore, high and low, bond and free, every one may lay claim unto him, come & have interest in him; Joh. 1. 12. Who ever receiveth him, who ever beleeveth, the proposall is without restraint, none can say, I am shut out or excepted.
Fifthly, water is a copious and plentifull element, there is no lesse in the river for thy drinking of it, there is enough for all men: so is the blood of Christ all-sufficient, it can never bee drawn dry; of his fulnesse wee may all receive, and yet hee bee never the more empty; hence the Scripture speaks of plenteous redemption.
Sixthly, lastly and especially, water is a cleansing and a purifying element; and it resembles the blood of Christ fitly in that, for 1 Joh. 1. 7. The blood of Christ cleanseth us from all sin.
And here we may also observe the symbolicalnesse betwen the Sacramentall action of washing, and the inward grace signified.
First, nothing is washed but that which is unclean; even so the Sacramentall washing implies our naturall pollution: whosoever submits to this Sacrament of Baptism, doth by so doing acknowledge himself to bee defiled; whoever brings a childe to bee baptized, doth by so doing, make confession of originall corruption and sinfulnesse; as Johns hearers were baptized of him in Jordan confessing their sins, Mat. 3. 6.
Secondly, as the applying of the water to the body, washeth and cleanseth; so it is with the blood of Christ, it cleanseth not the soule, but by being applyed to it, in the merit and efficacy of it, by the sanctifying Spirit, of which the outward ministeriall washing is a sign and seale, 1 Cor. 6. 11.
What is there besides the naturall fitnesse of the outward things to expresse the inward?
2. There is also considerable Gods divine institution, ordaining and appointing these things to typifie to the soule Christ crucified in his cleansing quality: for otherwise though there were never such aptnesse in the creature, yet it hath nothing to do to meddle with a Sacrament, unlesse the Lord do specially appropriate it to serve for such a purpose; and then with Gods institution, there goeth a blessing and a speciall vertue and power attends on a divine Ordinance; that which makes the outward signs significant, is Gods Word and appointment.
But is Christ and the cleansing power of his bloud only barely signified in the Sacrament of Baptisme?
Nay more; the inward things are really exhibited to the beleever as well as the outward; there is that sacramentall union between them that the one is conveyed and sealed up by the other: hence are those phrases of being born again of water and of the holy Ghost, Joh. 3. 5. of cleansing by the washing of water, Eph. 5. 26. so arise and be baptized, and wash away thy sins, Acts 22. 16. so Rom. 6. 3. we are buried with Christ by baptisme, &c. the Sacraments being rightly received, doe effect that which they doe represent.
Are all they then that are partakers of the outward washing of baptisme, partakers also of the inward washing of the Spirit? Doth this Sacrament seal up their spirituall ingraffing into Christ to all who externally receive it?
Surely no; though God hath ordained these outward means for the conveyance of the inward grace to our souls, yet there is no necessity that we should tie the working of Gods Spirit to the Sacraments more then to the Word; the promises of salvation, Christ and all his benefits, are preached and offered to all in the ministery of the Word, yet all hearers have not them conveyed to their souls by the Spirit, but those whom God hath ordained to life; so in the Sacraments, the outward elements are dispensed to al who make an outward profession of the Gospel, (for in infants their being born in the bosome of the Church is in stead of an outward profession) because man is not able to distinguish corn from chaffe: but the inward grace of the Sacrament is not communicated to all, but to those onelyonly who are heirs of those promises whereof the Sacraments are seals; for without a man have his name in the Covenant,The benefit of baptisme to a common Christian. the seal set to it confirms nothing to him.
What is the advantage then or benefit of baptisme to a common Christian?
The same as was the benefit of Circumcision to the Jew outward, Rom. 2. 28. Rom. 3. 1, 2. there is a generall grace of Baptisme which all the baptized partake of as a common favour, and that is their admission into the visible body of the Church, their matriculation and outward incorporating into the number of the worshippers of God by externall communion: and so as Circumcision was not onelyonly a seal of the righteousnesse which is by faith, but as an overplus God appointed it to be like a wall of separation between Jew and Gentile; so is Baptisme a badge of an outward member of the Church, a distinction from the common rout of Heathen; and God thereby seals a right upon the party baptized to his ordinances, that he may use them as his priviledges, and wait for an inward blessing by them; yet this is is but the porch, the shell, and outside; all that are outwardly received into the visible Church, are not spiritually ingraffed into the mysticall body of Christ. Baptisme always is attended upon by that generall grace, but not always with this speciall.
To whom then is Baptisme effectuall to the sealing up this inward and speciall grace?To whom baptisme is effectuall.
We must here distinguish of persons baptized; the Church doth not onelyonly baptize those that are grown and of years, if any such being bred Pagans be brought within the pale of the Church, and testifie their competent understanding of Christianity, and professe their faith in the Lord Jesus, and in Gods precious promises, of remission of sins by his bloud, and their earnest desire to be sealed with Baptisme for the strengthening of their souls in this faith: but the Church also baptizeth her infants, such as being born within her bosome of beleeving parents are within the Covenant, & so have right unto the seal thereof.
Doth the inward grace always accompany the outward sign in those of years baptized?
No; but onelyonly then when the profession of their faith is not outward onelyonly and counterfeit, but sincere and hearty, they laying hold on Christ offered in the Sacrament by a lively faith which is the hand to receive the mercies offered, Acts 8. 37. If thou beleevest with all thy heart thou maist be baptized, saith Philip to the Eunuch; for it were absurd to extend the benefit of the seal beyond the Covenant; now the Covenant is made only to the faithfull, Joh. 1. 10. Mark 16. 16. He that beleeveth and is baptized shall be saved; but he that beleeveth not, whether he be baptized or no, shall be condemned. Simon Magus (Act. 8. 13.) and Julian, and thousands of Hypocrites and Formalists shall find no help in the day of the Lord by the holy water of their baptisme, without it be to encrease their Judgement.
But what say you of infants baptized that are born in the Church, doth the inward grace in their baptism always attend upon the outward sign?
Surely no; the Sacrament of baptisme is effectuall in infants, onelyonly to those and to all those who belong unto the election of grace, which thing though we (in the judgement of charity) doe judge of every particular infant, yet we have no ground to judge so of all in generall; or if we should judge so, yet it is not any judgement of certainty; we may be mistaken.
Is every elect infant then actually sanctified and united unto Christ in and by baptisme?
We must here also distinguish of elect infants baptized, whereof some die in their infancy, and never come to the use of reason; others God hath appointed to live & enjoy the ordinary means of faith & salvation.
What is to be thought of elect infants that die in their infancy, & have no other outward means of salvation but their baptisme?
Doubtlesse in all those the inward grace is united to the outward signs, and the holy Ghost doth as truly, and really, and actually apply the merits and bloud of Christ in the justifying and sanctifying vertue unto the soul of the elect infant, as the minister doth the water to its body, and the invisible grace of the Sacrament is conveyed to the outward means.
But how can an infant be capable of the grace of the Sacrament?
Very well;How infants may be capable of the grace of the Sacrament. though infants be not capable of the grace of the Sacrament by that way whereby the growne are, by hearing, conceiving, beleeving; yet it followeth not that infants are not capable in and by another way. It is easie to distinguish between the gift conveyed, and the manner of conveying it; faith is not of absolute necessity to all Gods elect, but only to those to whom God affords means of beleeving. It is the application of Christs righteousnesse that justifieth us, not our apprehending it; God can supply the defect of faith by his sanctifying Spirit which can doe all things on our part in the room of faith, which faith should doe: Doe we not know that the sin of Adam is imputed to children, and they defiled by it, though they be not capable to understand it? even so the righteousnesse of Christ may be, and is by Gods secret and unknown way to elect infants; and so to those that are born deaf, and fools, not capable of understanding: for though God tieth us to means, yet not himself; he that hath said of infants to the belongs the kingdome of God, knows how to settle upon them the title of the Kingdome; and we have no reason to think, but that even before or in, at or by the act of Baptisme the Spirit of Christ doth unite the soul of the elect infant to Christ, and cloath it with his righteousnesse, and impute unto it the title of a son or daughter by Adoption, and the image of God by sanctification, and so fit it for the state of glory.
But what is to be thought of the effect of Baptisme in those elect infants whom God hath appointed to live to years of discretion?
In them we have no warrant to promise constantly an extraordinary work to whom God intends to afford ordinary meanes;What benefit elect infants that live to years have by Baptisme for the present. for though God doe sometimes sanctifie from the wombe as in Jeremy, and John Baptist, sometime in Baptisme as he pleaseth, yet it is hard to affirm (as some doe) that every elect infant doth ordinarily before or in Baptisme receive initiall regeneration, and the seed of faith and grace: For if there were such a habit of grace then infused, it could not be so utterly lost or secreted as never to shew it self but by being attained by new instruction. But we may rather deem and judge that Baptisme is not actually effectuall to justifie and sanctifie, untill the party doe beleeve and embrace the promises.
Is not Baptisme then for the most part a vain empty shew consisting of shadowes without the substance, and a signe without the thing signified?
No; it is always an effectuall seal to all those that are heirs of the Covenant of grace, the promises of God touching Justification, Remission, Adoption are made and sealed in Baptisme to every elect child of God, then to be actually enjoyed when the party baptized shall actually lay hold upon them by faith: Thus Baptisme to every elect infant is a seal of the righteousnesse of Christ to be extraordinarily applyed by the holy Ghost, if it die in its infancy; to be apprehended by faith, if it live to yeares of discretion. So that as Baptisme administred to those of years is not effectuall unlesse they beleeve, so we can make no comfortable use of our Baptisme administred in our infancy untill we beleeve. The righteousnesse of Christ and all the promises of grace were in my Baptisme estated upon me and sealed up unto me on Gods part; but then I come to have the profit and benefit of them, when I come to understand what grant God in Baptisme hath sealed unto me, and actually to lay hold upon it by faith.
Explain this more clearly.
We know that an estate may be made unto an infant, and in his infancy he hath right unto it, though not actuall possession of it untill such years; now the time of the childs incapability, the use and comfort of this estate is lost indeed, but the right and title is not vain and empty, but true and reall, and stands firmely secured unto the child to be claimed what time soever he is capable of it. Even so infants elect have Christ and all his benefits sealed up unto them in the Sacrament of Baptisme, yet through their uncapablenesse they have not actuall fruition of them, untill God give them actuall faith to apprehend them: Is Baptisme lost then which is administred in our infancy? was it a vain and an empty Ceremony? no, it was a compleat and an effectuall Sacrament, and Gods invisible graces were truly sealed up under visible signs: And though the use and the comfort of Baptisme be not for the present enjoyed by the infant, yet by the parent it is who beleeves Gods promises for himselfe and for his seed, and so by the whole Congregation, and the things then done shall be actually effectuall to the infant, when ever it shall be capable to make use of them.
But are there not some who utterly deny the baptizing of infants to be warrantable?The lawfulness of infants baptisme.
Yes; but not to insist upon answering their peevish arguments, sufficient and clear ground for the practise of our Church in this behalf may both be pickt out of that which hath been spoken before; and further evidenced by these following arguments.
1. The first we draw from the use of Circumcision in the old Testament, which answereth to Baptisme; yet that was applied to the infant the eight day: there can be no reason given to deprive infants of Baptisme, but that which may be given against Circumcision, the main whereof is their incapablenesse of the grace of the Sacrament.
2. To them to whom the Covenant belongs, to them belongs the seal of the Covenant that confirms the right unto them; but to the infants of faithfull parents the Covenant belongs: To you and to your children are the promises made, saith Peter, Act. 2. 39. and to them belongs the Kingdome of God: if the thing it self, then the sign and seal of it. And the Apostle saith, Your children are holy, 1 Cor. 7. 14. there is a foederall sanctity, or externall and visible holinesse at least in children of beleeving parents, and they are to be judged of the true flock of Christ untill they shew the contrary.
Yea, but it is objected that they doe not beleeve, which is in the Scripture required of those that are to be baptized, that they make profession of their faith?
3. The Scripture requiring faith in the party to be baptized, speaks of grown men; when the Apostle gives a rule that none should eat but those that labour, it were monstrous from thence to deny meat to children or impotent persons: besides, it is not simply an improper speech to call the infant of beleeving parents a Beleever; our Saviour reckoneth them among Beleevers, Mat. 18. 6. he took a child and said, Whosoever offendeth one of these little ones that beleeve in me; what doe we deem of Christian infants? is there no difference between them and Pagans? Certainly as it were hard to call them Infidels, so it were not harsh to cal thē Beleevers. And further it is the received judgment of our Church, that the faith of the parents (or of those that in stead of parents present the child in the Congregation) is so far the infants as to give him right unto the Covenant. And lastly, as we have said before, the Spirit of God in elect infants supplies the room of faith: and however it be, Adams corruption cannot be more effectuall to pollute the infant, then Christs bloud and innocency is to sanctifie them; and Gods wisdome wants not means to apply it, though wee cannot attain unto the manner.
But the Anabaptists urge we have no rule in Scripture for baptizing infants, nor example?
4. But doe we read any thing in Scripture that may infringe the liberty of the Church therein? nay, doe not the Scriptures afford many friendly proofs by consequence of it? we read of such an one baptized, and all his houshold, the house of Lydia, of the Jaylor, of Crispus, of Stephanus, &c. why should we imagine that there were no infants there, or that they were left out? And if the Scriptures not expressing directly the baptizing of infants, were sufficient reason why that Sacrament should be denyed them, then by the same reason the Sacrament of the Lords Supper should be denyed to women; for (to my remembrance) it is not expressed in all the new Testament, that any woman did partake of it; which thing yet were senslesse to doubt of.
Thus much of the lawfulnesse of infants baptisme: But is baptisme of absolute necessity to salvation?
Baptisme,Baptisme not of absolute necessity to salvation. as we have seen, is a high Ordinance of God, and a means whereby he hath appointed to communicate Christ and his benefits to our souls; and therefore not to be neglected or sleightly esteemed, but used with all reverence and thankfull devotion when it may be had; yet where God denieth it either in regard of the shortnesse of the infants life, or by any other unavoidable necessity; there comes no danger from the want of the Sacraments, but only from the contempt of them.
Who are here to be confuted?
First, the Papists, who have contrived in their own wicked brains a room near hell which they call (Limbus infantum) a receptacle for the souls of infants which die without Baptisme; and whereas they fain they are deprived of Gods presence, and never partake of joy and happinesse: a dream not worthy the confuting, being not onelyonly uncharitable, but impious.
Secondly, many ignorant people amongst us, who for want of better teaching harbour in their minds such Popish conceipts, especially that Baptisme doth conferre grace upon all by the work done, (for they commonly look no higher) and they conceive a kind of inherent vertue, and Christendome (as they call it) necessarily infused into children by having the water cast upon their faces: hence the minister is oft posted for to baptize in a private chamber, to the dishonour of that Ordinance: and which is more intolerable, in case of the want of a Minister, women will undertake to be Baptizers, which is a monstrous prophanation of so high a service.
How may these errors of opinion and practise be avoided?
They proceed from grosse ignorance, and therefore the means to cure them is to be informed in the right nature and use of the Sacraments, and in the extent and limitation of the necessity of them.
How may that be done?
Wee must know that Sacraments properly doe not give us any right unto God and his Christ, but onelyonly seale up and confirm that right and interest which already wee have in Gods Covenant and promise: God promised to Adam life, and then he gave him the Tree of life to be a pledge of his promise; It was not the Tree of life that gave Adam life, but the promise. Adam might have lived by the promise without the Tree; but the Tree could doe him no good without the promise. Thus God promiseth Christ and his benefits to the faithfull and to their seed, and then he gives us Baptisme to seale these promises; it is not Baptisme that saves us, but the promises; it is not water that purgeth our sins, but the bloud of the Covenant: why then was the Sacrament added? for our weaknesse to be a strengthening to our faith, not to give any strength or efficacy to the Covenant made in the bloud of Christ: Gods Word is as sure as his bond, his promise is as effectuall as his seal, and shall as surely be accomplished; the Sacraments onelyonly give strength to our faith in apprehending it.
What infer you from this?
That where God is pleased to dispense his seals and Sacraments, they are great comforts and pledges of his love; and to despise or sleight them were a horrible sleighting even of the Covenant it selfe. But where he denieth means and opportunity of enjoying the signes, the things signified are never the farther off, or lesse effectuall. It is said, Gen. 17. 14. that the uncircumcised should be cut off from Gods people, because he had broke the Covenant, but it is meant onelyonly of voluntary and wilfull refusing of Circumcision; for the people of God in the wildernesse were forty years without the outward sign of Circumcision, they were not without the inward grace. Davids child died the seventh day, a day before the time appointed for Circumcision, and yet both his words and his cariage expresse that he doubted not of the salvation of it: so the theef upon the Crosse beleeving in Christ, was received with Christ into Paradise, though he were never baptized; hee had the inward grace of Baptisme, the washing of the bloud of Christ, though not the outward signe: when God affordeth means wee must wait upon him for a blessing in them, and by them; when he doth not afford means we must not tie the working of his grace to them: God who sanctifieth some in the womb, knows how to sanctifie all his elect infants, and by his Spirit apply the merits of Christ unto them without the outward water. Some have the outward signe and not the inward grace, some have the outward sign and the inward grace, some have the inward grace and not the outward sign; we must not commit Idolatry by deifying the outward element; the rule will hold, It is not the want of the Sacraments, but the contempt or wilfull neglect of them that is dangerous.
What other errors of opinion and practise doe you observe about Baptisme?
As some through ignorance and superstition have too high a conceipt of the outward signs,Baptisme to be highly accompted of. so others through ignorance and prophanenesse have too mean and base an opinion of them: some there are who esteem of Baptisme as of a meer Ecclesiasticall ceremony and Church complement, as if there were no serious vertue or efficacy in it, or profit to be expected by it, or had no other use, but to give the childe a name, and there is an end, they look no further.
How doth it appear that some have so sleight an opinion of this Ordinance?
By their answerable practises,That many have a slight esteem of this Ordinance. such as these and the like: 1. Often Baptism is deferred and that upon every trifling occasion, as if it were a businesse of no great weight and moment, but might attend every ones leisure, and many times through delay the child dieth without it; which though it doth nothing prejudice the childes salvation, yet it will lie heavy upon the parents conscience for neglecting Gods Ordinance when he afforded opportunity.
2. Often the Minister is sent for home to perform that service with few in a private chamber, when no eminent necessity urgeth, to the dishonour of so sacred a businesse, which ought to bee a most solemne and publike action of the whole Congregation
3. Though the child be brought to Church, yet often some by-day is chosen, and not the Lords Sabbath; and it is then done as if it were only womens worke to be present at Baptisme, who have most leisure to spend time about matters of smaller consequence.
4. If it be on the Sabbath, then the maine care and preparation is about matters of outward pomp and state, every thing is fitted and prepared for the purpose, but onelyonly that which should chiefely be, viz. the hearts and mindes of those that goe about a businesse of that nature.
5. While the Sacrament is in performing the demeanor of many, shew that they have a slight opinion of that service, some turning their backs upon it, & going out of the Church so soon as sermon is done, as if the word was worth the minding, but not the Sacrament; others prating and talking all the while, as if there were nothing for them to learne by, but no duty for them to performe in that action▪
6. Lastly, infants are brought to the Sacrament of Baptisme in their infancy, but are never by their parents taught the doctrine of Baptisme when they come to years of understanding, Baptisme is not made use of, as it ought, in the whole course of mens lives; these things shew that men commonly have a meane conceit of this Ordinance.
What is the best way to reforme these irreligious practises?
A serious pondering & considering of the high dignity of this divine ordinance, What are the meanes to reforme this slight esteeme.that wil cause a devout & reverent demeanor in that holy busines.
1. Every one should consider that it is no customary formallity, but an honourable ordinance instituted by the lawful authority of God himselfe, who never imposed any service upon his Church in vain. It was honoured by our Saviour Christ himself, who sanctified it unto us by submitting unto it in his owne sacred person, confirmed by his practise, by his precept, &c.
2. Every one should consider, that there are infinite mercies sealed up by it to the faithful, and to their seed. It is a visible admittance of thy child (if thou beest a Parent) into the Congregation of Christs flock, signifying its interest in the heavenly Ierusalem which is above: Is this a busines to be mumbled over in a corner? Christ came from Galile to Jordan to be baptized; is the receiving of thy child into the bosome of the Church in a full Congregation, no comfort unto thee? is it not mercy to see the bloud of Christ ministerially sealed up unto thy Infant, to purge it from that pollution which it hath brought into the world with it, wch also thou makest confession of by presenting it to this mysteriall washing? Is it not joy to thy heart, to heare the whole Congregation of Gods Saints pray for thy childe; and that God hath honoured thee so much, as to count thy very childe holy and within his Covenant? thinke on these things.
3. Every one that is present at Baptisme should consider, that that being a publike action of the Congregation, every particular person ought reverently to joyn in it. Shal the whole Trinity be present at Baptism, Mat. 3. & we be gone? joyn ought every one in prayer to God for the Infant, joyn in praises to God for his mercy, that we, and our children are brought forth, and brought up within the pale of his Church, whereas the rest of the world are like a wildernesse: and thank God for adding at the present a member to his Church; joyn every one ought in meditation of the pollution of nature, of the blessed means of redemption by Christ, of the happy benefits that God seals up unto us in our Baptism, even before we knew them; of the vowes and promises which we in our child-hood made by those who were undertakers for us, and finding our failings every time we are present at Baptism we should renew our own Covenant with God, and labour to get new strength to close with his promises, which in our Baptism he made unto us. Thus if we were wise to make a right use of it we might learn as much at a Baptisme as at a Sermon.