A systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, Arminians, and Socinians discussed and handled, several Scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by Edward Leigh.

Object. Act. 2. 38. Repent, and be baptized every one of you in the Name of Iesus Christ, for the remission of sins.

Answ. They are said to be baptized for the remission of sins, not that Baptisme, ex opere operato doth remit sins, but because it is a signe and seal of the pardon of them.

The Sacraments receive their power from the Lords own institution.* 1.1

Some signs signifie by nature, as smoke is a sign of fire, the picture of my friend makes me remember him.

2. Other signs come wholly from institution, as the heap of stones called Ga∣lead between Iacob and Laban, there is a kinde of resemblance and aptnesse in the things which God hath chosen to signifie, but the efficacy of them depends on the institution of Christ, which contains two things,

• 1. A word of command to do such a thing for such an end.
• 2. A word of promise that it shall be effectual for such an end.

A piece of wax annexed as a Seal to the Princes Patent of pardon, or other like deed, is of farre other use and greater efficacy and excellency then any ordinary waxe is, though it be the same still in nature and substance with it. So the bread in the Lords Supper being a seal of Gods Covenant, and of Christs last Will and Testament is of farre other use, and of farre greater efficacy and excellency then any ordinary bread is, though it be the same still in nature and substance with it. Relationes non faciunt realem mutationem in subjecto, sed tantum in usu.

VII. Why hath the Lord made choice of such an applying the Covenant of* 1.2 Grace by signs, and vouchsafed such an Ordinance as this in the Church, seeing the same things are done by preaching of the Word and prayer?

There are excellent Reasons of it:

• 1. It is a great part of Christs Soveraignty to make any thing though never so contemptible a part of homage to him; no reason can be given of it, but only his will, as a Lord will have Land passe by delivering a wand or twig.
• 2. It is a glory to his power that he can make a little water or wine, sign and seal the conquering of my sins, and salvation of my soul.
• 3. Christ hath herein exceedingly condescended to his peoples weaknesse in ap∣plying* 1.3 the Covenant of Grace by signs, while we are in the flesh to have sensitive things to represent spiritual, these signs inform the judgement, work on the affecti∣ons, help the memory wonderfully, recal the Covenant of Grace, act faith and other graces, a naked word is enough to a strong faith, but these are great props of our faith in our weaknesse, so Gideon was confirmed, Thomas when he put his hand into Christs side. He acts the things before our eyes that he saith in his Word.

VIII. Since God hath had a constituted Church in a visible body segregated from all mankinde, he hath had some standing Sacraments, even since Abrahams time.

The Sacraments of the Jewish Church and ours agree in these things:* 1.4

• 1. They have the same Authour.
• 2. Serve for the same spiritual ends.

They had two, so have we, Circumcision was for Infants, so is Baptisme, the Passeover for men grown, so the Lords Supper. Circumcision was once admini∣stred, the Passeover often, so Baptism once, and the Lords Supper often. M. Bedf. Treat. of the Sac. par. 2. c. 106.

They differ thus,

Theirs were praenuntiativè of Christ to come. Ours annunciativè of Christ ex∣••ibited, so Austin. Theirs were given to the Jews, ours not to one but to all people.

The matter of both theirs and our Sacraments is one, they ate and drank the* 1.5 same spiritual meat and drink, that we do, that is Christ. The effects also are the same in kinde and nature, which is a partaking of Christ, they differ in the manner. Christ is more plentifully partaked in ours, more sparingly in theirs. Cartw. on Rhem. Test.

Circumcision is the same with Baptism for the spiritual part, it was the seal of the new-birth, Deut. 30. 6. so Baptism, Tit. 3. 5. Col. 2.

2. Circumcision was a seal of the righteousnesse of faith, Rom. 11. 11. so Ba∣ptism, Acts 8. it was the seal of the Covenant of Grace, so Baptism, it was the way of admittance and entrance into the Church, so Baptism, Matth. 28. Acts 2.* 1.6 it was the distinguishing badge between them who were Gods people and the rest of the world, so Baptism, 1 Cor. 5. 12. it was but once administred, so Baptism. None might eat the Passeover till they were circumcised, Exod. 12. nor are any to be admitted to the Lords Supper till they be baptized, Acts 2. 41, 42.

Circumcision was a seal of the Covenant, Gen. 17. 10, 11. so Baptism: that being the nature of a Sacrament, it was a seal of the righteousnesse of faith, so Baptism, Acts 8. 37, 38.* 1.7

2. It was the Sacrament of initiation under the Law, so is Baptism now under the Gospel, Mat. 28. 19.

3. It was a distinguishing badge under the Law, so is Baptism under the Gospel.

4. It was the Sacrament of Regeneration, Deut. 30. 6. so is Baptism, Titus 3. 5. Col. 2. 11, 12.

5. It was partaked of but once, so Baptism.

Our Sacraments differ from the Sacraments of the Jews accidentally onely, in* 1.8 things concerning the outward matter and form, as their number, quality, clearness of signification, and the like; not essentially in the thing signified, or grace confir∣med, 1 Cor. 10. 1, 2, 3. Ioh. 6. 35. 1 Cor. 5. 7. Phil. 3. 3. Col. 2. 11.

IX. The Sacraments of the New Testament are only two.

* 1.9 All Christians agree that Christ hath established Baptism and the Lords Supper.

All the Reformed Churches concurre in this, that there are but two onely to which properly the definition of a Sacrament doth belong, though there may be

many in a metaphorical sense. The Papists say they are seven, adding Orders, Matrimony, Confirmation, Penance, Extream Unction.

The Fathers do commonly use the word Sacrament for a mystery or sign of a holy thing, so there may be many Sacraments.

But as the word (Sacrament) is taken in a straiter signification to note the visible signs instituted by Christ for the assurance and increase of Grace in the faithful, so there are but two. The Schoolmen themselves who were the first authours that raised them up to the precise number of seven (for we find it not in any of the Fathers or other Writers whatsoever before a thousand years after Christ) have shewed that the seven are not all Sacraments, if the name of Sacrament be taken properly and straitly. Rainolds against Hart.

The number of seven Sacraments was not determined untill the dayes of Peter* 1.10 Lombard, which lived 1151 years after Christ. None but Christ onely can insti∣tute a Sacrament. Their Schoolmen Alensis and Holcot have denied confirmation to be from Christ his Institution; their Hugo, Lombard, Bonaventure, Alensis, Altisiodorus have affirmed the same of extream Unction: which in the primi∣tive Church (by the judgement of their Cassander) was not so extream. Ma∣trimony and Confirmation were held by the Schoolmen to be no Sacra∣ment.

Iohn the Evangelist notes that out of the side of Christ, being dead, there came bloud and water, hence arose the Sacraments of the Church. Paul twice joynes them both together, 1 Cor. 10. 1. & 12. 12, 13.

The Fathers intreating precisely of the Sacraments of the New Testament, do only expresse two, Baptism and the Eucharist, so Ambrose in his Treatise properly written of the Sacraments; and Cyril in his Book entituled a Catechism: Onely Baptism and the Lords Supper in the New Testament were instituted by Christ, Matth. 28. 24. therefore they onely are Sacraments of the New Testament. Christ did onely partake in these two. Paul acknowledgeth but these two, 1 Cor. 10. 2, 3, 4.

Matrimony 1. being ordained before the fall, can be no Sacrament, which is* 1.11 a seal of the Promise and Covenant of Grace after, and by reason of the fall.

2. It is not proper to the Church as Sacraments are, but common to Jews, Turks and Infidels.

3. Every Sacrament belongs to every member of the Church, but this belongs not to their Priests and Votaries. See M. Cartw. Rejoynd. par. 2. p. 82, 83.

Cajetane denies that the Text of Iohn 20. 23. and Ephes. 5. 32. and Iam. 5. 4. (be∣ing the sole grounds of Scripture which Papists have for three of their Sacraments, Auricular Confession, Matrimony and Extream Unction) do teach any such thing.

It came not from the Lord to ordain one Sacrament for the Clergy, as Orders; a second for the Laity alone, as Marriage; a third for catechized ones, as Confirma∣tion; a fourth for sick ones, as Unction; a fifth for lapsed ones, as Penance. These are no Scripture but tradition Sacraments.

The Councel of Trent thus argues, There are seven defects of a man, seven de∣grees* 1.12 of the body, seven Aegyptian plagues, seven planets, seven dayes in the week

(they should adde also seven heads of the Beast) Therefore there are seven Sacra∣ments. Vide Aquin. part. 3. Quaest. 65. Art. 1.

X. The use of the Sacraments of the New Testament.

• 1. To quicken our dulnesse and stirre up our care in performing the duties whereto the Gospel bindeth us, viz. to endeavour and labour to repent and be∣leeve and obey out of an assured confidence that God will accept and help our en∣deavours.
• 2. To confirm and stablish our hearts in faith, that we may setledly beleeve, that God hath and will perform the good things sealed up, viz. Remission of sins, sanctification and salvation, all the spiritual blessings of the new Covenant.

The uses or ends of the Sacraments are especially three:

• 1. To strengthen faith.
• 2. To seal the Covenant between God and us.
• 3. To be a badge of our profession. Atters. of the Sac. l. 1. c. 3.

XI. Whether any other but a Minister. lawfully called and ordained, may ad∣minister* 1.13 the Sacraments, Baptism and the Lords Supper?

It is held by the Reformed Churches, and by the soundest Protestant Writers, That neither of these Sacraments may be dispensed by any, but by a Minister of the Word, lawfully ordained.

• 1. God hath appointed the Ministers of the Word lawfully called and ordained, and no other to be stewards and dispensers of the mysteries of Christ, 1 Cor. 4. 1. Tit. 1. 5, 7.
• 2. He hath appointed them to be Pas••ors or Shepherds, To feed the stock of God, Ier. 3. 15. Ephes. 4. 11. Acts 20. 28. 1 Pet. 5. 2. much of this feeding consists in the dispensation of the Sacraments.
• 3. Christ gives a Commission to the Apostles to teach and baptize, and extends the same Commission to all teaching Ministers to the end of the world, Matth. 28. 19. 20. Ephes. 4. 11, 12, 13.

Neither of the Sacraments have efficacy, unlesse they be administred by him that is lawfully called thereunto, or a person made publick and cloathed with Au∣thority by Ordination. This errour in the matter of Baptism is begot by another errour of the absolute necessity of Baptism. Mr. Hendersons second Paper to the King.

The Scripture joyneth together the preaching of the Word and dispensations of the seals, both belonging to the Officers who have received Commission from Jesus Christ, Mat. 28. 19. 1 Cor. 1. M. Ball.

Heb. 5. 4. No man takes this honour but he which is called, as was Aaron; which sentence doth manifestly shut out all private persons from administration of Ba∣ptism, seeing it is a singular honour in the Church of God. Cartw. 2^d Reply, 11^th Tractate.

The example of Zipporah either was rash or singular, and also no way like wo∣mens baptizing, Circumcision was then commanded the Head of the Family, Ba∣ptism belongs only to Ministers, Matth. 28. she circumcised her son when he was not in danger of death, as these baptize.

Notes

• * 1.1

  Tam verbi quàm & Sa∣cramentorum efficacia illa, quâ gratiae sunt ex∣hibitiva, pendet primariò qui∣dem & princi∣paliter ab insti∣tutione divin••, absque qua nihil aut ••fficere aut obsignare sunt nata: secunda∣riò tamen ab usu morali ill••, quo tanquam medio necessa∣rio adhibito, ad gratiam tam ingenerandam, quam & fovendam & promovendam sunt actu efficacia. Cl. Gatak. De Baptism. Infant. vi & efficacia Disceptat. Sect. 7. Signa sunt, 1. Naturalia, quae à seipsis suaque natura habent vim significandi aliquid, ut fumus indicium est ignis latentis, & pallor morbi: & lachrymae doloris. 2. Instituta, quae significandi vim habent praeter suam naturam ex peculiari institutione, ut haedera suspensa vinum venale portendit: & annulus hodiè matrimonio dicatus est. Sic iridem Deus instituit, certam tesseram nunquam redituri diluvii. Chamier. de sacr. l. 1. c. 11.
• * 1.2

  Verbum non tantum offert sed etiam con∣sert gratiam; etsi minus clarè, & s••usibus ac∣commodatè: & Sacramenta quidem gratiam conferunt, sed (ut ex Schola∣sticis etiam sen∣sit Paludanus) virtute quidem signi dispositivè: at immediata Spiritus Sancti virtute effectivé. Vossius de Sacramentoru•• vi & efficaeia.
• * 1.3

  The Sacra∣ments are the Gospel abrid∣ged, signs and seals of our interest in the Covenant of Grace.
• * 1.4

  Sacramenta no∣vi & veteris Testamenti, 1. Ab uno eo∣demque Deo in∣stituta fucrunt. 2. In utrisque duae generales partes distingui ••••ben••, signum & res significata. 3. Res significata in utris{que} est eadem. 4. Idem est utrorum{que} finis, uimirum ut invisibilem gratiam, 〈…〉〈…〉ra••que cum Christo communionem visibiliter obsignent, utque nostram erga Deum pietatem, nostram erga proximum chari∣••nem, & publicam nostram professionem, quâ ab iis, qui à foedere Dei alieni sunt, distinguimur, testentur. Rivet. in Ca∣••••el. orthod. Tractat. 3. Quaest. 1. Vide Gerh. loc. commun. Insignes quaedam quoad accidentia & circumstantias sunt doctrinae 1. Quod signa sunt diversa & faciliora. 2. Nostrorum Sacramentorum claritas longè est major. 3. Eorum numerus mi∣••••r. 4▪ Efficacia eorum amplior, seque ad plures extendit foederatos. 5. Eorum duratio Ecclesiae militanti duratione aequa∣l•••• est, ita ut nullis al••is unquamsint cessura. 6. Eorum effectus est major, ob gratiae à Christo allatae, ••ostrisque temporibus 〈…〉〈…〉i mensura effusae, abundantiam. Rivetus ubi supra. Sacramenta nostra sunt pauca pro multis, eademque factu facil∣〈…〉〈…〉, & intellectu augustissima, & observatione castissima. August. de Doctrina Christ. lib. 3. cap. 9. Vide illius Epist. 118. ad Ianuar. c. 1.
• * 1.5

  1 Cor. 10.
• * 1.6

  M. Martials Defence of Infant-bapt. p. 165, 166.
• * 1.7

  Ger••es Vindic. Poedo-baptismi. Tanta est con∣venientia Cir∣cumcisionis & Paschae cum no∣stris Sacramen∣tis, ut res in no∣strii significata, illorum nomen in Sancti Pauli 〈…〉〈…〉ptis accipiat. De Baptismo ait Coloss. 2. v. 11, 12. Alibi quoque Christo, 1 Cor. 5. v. 7, 8. Quatenus se nobis spirituali∣•••• ••anducandum praebet, Paschae nomen attribuit. Unde inferimus Circumcisionem fidelibus sub veteri Testamento id fuisse, q••••d nobis est Baptismus; & Pascha, quod nobis est sacra coena. Rivet. in Cathol. orthod. Tract. 3. Quaest. 1.
• * 1.8

  M^r Owens lar∣ger Catech. c. 22.
• * 1.9

  Siquis dixe∣rit aut plura esse Sacramenta aut pauciora quam septem▪ viz. Ba∣ptismus, confir∣matio, Eucha∣ristia, Poeniten∣tia, Extrema Unctio, Ordines, Matrimonium, aut aliquid ho∣rum non esse verè & propriè Sacramentum, Anathema sit. Concil. Trid. Sess. 7. Ca∣non 1.

  In Sacramentis propriè dictis requiruntur certae conditiones, absque quibus talia juxta Dei verbum esse nequeunt, si vel unica eorum desideretur, exempli gratia▪ ut sit signum visibile & significet, non ex natura sed instituto, eoque non humano sed divino. Ut sit Analogia & correspondentia quaedam inter fignum & rem significatam, ut signum hoc repraesentet rem sacram, ut ea res sacra sit Christi Persona, meritum & beneficia quae à veteribus Theologis appellabantur gratia invisibilis, sicuti signum, forma vel figura visibilis, quae vocabula retenta fuerunt. Scholasticis denique requiritur ut haec actio mandatum habeat in No∣vo Testamento ad publicum Ecclesiae usum, cum salutari promissione Christi immediatè ejusmodi Caeremonias instituc••tis. Omnes hae conditiones reperiuntur in duobus nostris Sacramentis, Baptismo solum & Sacra Coena. River. in Cathol. Orthod Tractat. 3. Quaest. 2. Vide Doctoris Prid. Fascic. controversiarum Theol. Vide Salmas. Apparat ad primatum Papae, pag. 182. ad 190.
• * 1.10

  B. Mortons Appeal, l. 4. c. 2••.

  Septem Sacra∣menta Papistae omnes numerant. Eum numerum habent à Lom∣bardo omnium primo. Chamier desacr. l. 4. c. 1. See D^r Taylors Epist. Dedic. to his Rule and Exercises of holy dying against ex∣tream Unction
• * 1.11

  Cart. on Mat. 1. See M. Cartw. Rejoynd. part. 1. p. 297.

  Rogers of the Sacrament.
• * 1.12

  Bellarmine saith there are onely two more principal ones: And Gregory and Valentia saith, the number of seven arose not from the Scri∣pture.
• * 1.13

  Augustana confessio sic lo∣quitur, De or∣dine Ecclesia∣stico docent Ec∣clesiae nostrae, quod nemo in Ecclesia debeat publicè docere, aut Sacramenta administrare, nisi ritè vocatus, quae confessionis verba opposita sunt calumniis Pontificiorum, qui dic••t omnia in Ecclesiis no∣stris confusè & sine ordine geri & cuivis in Ecclesia docendi potestatem apud nos concedi. Gerrh. loc. com. de Minister••o Ecclesia∣stico, c. 3. Sect. 1. Res inter se perpetuo nexu conjunctae, pascere Ecclesiam salutis Doctrina, & Sacramenta administraro. Calvin. Catech. Relig. Christ. See Master Baxter's Infant Church-membership, part 2. Errour 2. and 3.