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And now to SWRB's reading of the decades of Henry Bullinger, which we hope you find to be a great blessing, and which we pray draws you nearer to the Lord Jesus Christ, for He is the Way, the Truth and the Life, and no man cometh unto the Father but by Him. John 14 verse 6. I'm reading from page 226, of signs and the manner of signs, sacramental signs, what a sacrament is, of whom, for what causes and how many sacraments were instituted of Christ for the Christian Church, of what things they do consist, how these are consecrated, how the sign and the things signified in the sacraments are either joined together or distinguished, and of the kind of speeches used in the sacraments. The Sixth Sermon The treatise upon the sacraments remaineth, which we heard is joined to the word of God and prayer. But in speaking of sacraments delivered by Christ our King and High Priest, and received lawfully and received and lawfully used of his holy Catholic Church, I will, by God's grace and assistance, observe this order. First we entreat of them generally, and then particularly or severally. And here beforehand I will determine, upon the certain signification of a sign or sacrament, wherein, if I shall be somewhat long or tedious, I pray pardon, dearly beloved. for I hope it shall not be altogether fruitless. Signum, a sign the Latin writers call a token, a representing, a mark and show of something that has signification. So say Tully and Fabius, Fab in Seth, some call signum sameion, though some term it indicium other some vestigium, a mark or token whereby a thing is understood, as slaughter by blood. Saint Aurelius Augustine, the famous ecclesiastical writer, Cap VII, De Magistro, saith, We generally call all these things signs, which signify somewhat where also we find words to be. again Lib. 2, De Doctrino Christiana, Cap. 1, he saith, a sign is a thing beside the semblance which it layeth before our senses, making of itself something to come into our mind or thought, as by seeing smoke we believe there is fire. The said Aurelius Augustine doth divide signs into signs natural and signs given. Natural, he calleth those which, without any will or affection to signify, make something else to be known, as is smoke signifying fire. For smoke hath not any will in itself to signify. Signs given are those which all living creatures do give one to another, to declare, as well as they can, the affections of their mind, or anything which they conceive, mean, or understand. And signs given he divideth again by the senses. For some belong to the eyes, as the end signs or banners of captains, moving of the hands and all the members. Some again belong to the ears, as the trumpet and other instruments of music, yea, in words themselves, which are chief and principal among men, when they intend to make their meaning known. And to smelling he referreth the sweet savour of ointment, mentioned in the gospel, whereby it pleaseth the Lord to signify somewhat. To the taste he referreth the supper of the Lord, for, saith he, by taking of the sacrament of his body and blood, he gave or made a sign of his will. He addeth also an example of touching, And when the woman, by touching the hem of his vesture, is made whole, that is not a sign of nothing, but signifieth somewhat. In this manner hath St. Augustine entreated of the kinds and differences of signs. Other also, whose opinion doth not much differ from his, distinguish signs according to the order of times. For of signs, say they, some are of things present, some of things past, and some of things to come. They think them signs of things present, which signify those things to be present which are signified, as the ivy garland hanging for a sign doth give us to understand that there is a wine to be sold where it is hanged up. The signs which our Master Christ wrought did signify that the Messiah and the Kingdom of God promised by the prophets was come. Under signs past They comprise all tombs, monuments of the dead, and those stones pitched of Joshua in the midst of Jordan, signifying to them which came after what was done in times before. The Fleece did give to Gideon a sign of things to come, that is to say a sign of the victory which he should have over his enemies. But these signs being well considered and not neglected may more amply and plainly be divided into other signs, whereof some are given of men, and some ordained of God himself. Signs or tokens are given of men, whereby they show and signify something, and by which also they keep something in memory among men, or do as it were seal up that which would have certain and sure. After this manner is every description or picture demonstrative called a sign, For Ezekiel chapter 4, Jerusalem, which was portrayed in a tile, is called a sign. They also in ancient time termed the images of the dead signs, because by those images they would renew afresh the memory of them whose signs they were called, and keep them in remembrance, as if they were alive. Yea, in the Holy Scripture calleth idle signs, as it appeareth in Isaiah chapter 45 and 2 parallel 33. So stones being set or laid to mark out anything as landmarks, and all tombs and monuments, are signs. Rahab of Jericho said to the Israelites, Give me a sign by oath, that you will show mercy to me. And they gave her a rope to hang out of a window. Behold, the rope was a sign of that faith and trust, whereif they did, as we would say, seal themselves surely, and without all dissimulation, to take diligent heed, that Rahab would not be destroyed. term such signs, given or received, in confirmation of faith and truth, wot zikn, because they are added to the words, and do as it were seal them, and wak zikn, also, because by them we do as it were give witness, that in good faith, and without all fraud or guile, we will perform that indeed which we promised in word. Now these kinds of signs are of diverse sorts, For some are mute or dumb, and pertain to the sense of the eyes, of which sort are the standards used in war, crosses, banners, flaming fires, whereof mention is made. Numbers 2, Psalm 73, etc. Neither is any man able to reckon up all of this sort, for ever a nun knew come in as pleases men. Judas gave a sign unto his company. Whomsoever, saith he, I shall kiss, that same as he, take him. The joining of hands, which pertaineth to the sense of feeling, is a sign of faithfulness, help, and fellowship. Yea, it is the dumb sign, which sign Paul calleth the right hand of fellowship. Hitherto belong divers movings and gestures. Some of them are pertaining to the voice, which are conceived by hearing, and other uttered by man's voice, or by the sound of things which have no life. By man's voice are uttered words, whistling, and whatsoever other things are of this kind, whereunto watch-words uttered by the voice may be added, as Shibboeth in the twelfth chapter of the Judges. Moreover voices without life are they which are made by trumpets, flutes, horns, guns, drums, by ringing of bells and sounding instruments, which also extend very far and largely. No signs are given of God to this end, to teach and admonish us of things to come, or of things past, either that they may after a sort lay before the eyes of the beholders, and represent in a certain likeness the things themselves whereof they are signed, or else they may, as it were, seal the promises and words of God with some visible ceremonies celebrated of men by God's institution, to be sure that they might exercise our faith, and gather together those which are scattered into one assembly or company. And these are not all of one sort, but do much differ between themselves. For some have their beginning of natural causes, and yet nevertheless are given as signs of God to put us in mind of things or to renew His promises. and to teach men things that have been done, of which kind is the rainbow, mentioned by Moses in Genesis 9. For when the flood ceased, that God made a new league with Noah, and ordained the rainbow for a sign of his covenant, he made it not anew, but being made long before, and appearing by natural causes, by a new institution, he consecrated to the intent it might cause us to call to our remembrance the flood, and as it were to renew the promise of God, that is to say, that it should never come to pass again, that the earth should be drowned with water. Now this sign hath not any ceremony ordained, whereby it might be celebrated among men, neither doth it gather us together into the society of any body or fellowship. But this sign is referred chiefly to God, saying, I will set my rainbow in the clouds, that when I see it, I may remember the everlasting covenant made between me and you. Not much unlike to this are signs and wonders, signs, I say, in the sun, the moon, and the stars, which do forewarn men of destruction and calamity to come, unless by repentance they amend. But neither have these any ceremony ordained to celebrate the remembrance of them, or to gather us together, etc. Again, there be other signs, altogether miraculous, not natural, though there be natural things in them, of which sort Gideon's fleeces, and the shadow of the sun going back in the dial of King Ezechias. These signs, as we read them to have been once So by no institution are they commanded to be followed, or for some certain end to be celebrated. To Ezekiel they were given at that time to signify and witness the victory which he should have against his enemies, and the recovery of his health. Altogether, and merely marvellous, are those things which in the last of Mark, by our Lord Jesus Christ, are called signs, gifts, and means of healing, and speaking with tongues. given unto and bestowed upon men, not by any power of man or virtue of healing in him, but by the power and virtue of Christ only. Those signs declared unto men that was the true and undoubted preaching of the Gospel, whereby Christ is declared to be Lord of all, Lord of life and death, of Satan, and of hell also itself. For now when through the name of Christ the dead do rise, and diseases being driven out go their way, by these very signs it is proved that that is true which is said, that Christ is Lord of all things. So the wonders which Moses and Aaron wrought in Egypt, Exodus 4, are called in the Scripture signs, for they were witnesses both of God's lawful sending and tokens of his mighty power to be executed against Egypt, but neither had these any ceremony, neither gathered together into any society. Now also we read that some signs are paradigmatical, that is, used indeed of men, but not without God's commandment, that these also may be said to be signs from God. Those be altogether free from miracles indeed not only fetched from natural things, but also from things mere common and usual, as were the bands, picture, and chains of the holy prophet Jeremy, whereby, being willed of God to do so, he laid before them those things in a certain evident form and figure, I mean in a visible sign to be seen with men's eyes, which by his preaching he prophesied should fall upon them. like we may see in Ezekiel 17 and 18. These signs are paradigmatical, or, for example, are, in some things, like to those exercises of rhetoric. Yea, rather, they are called mixed kori, so termed, for that they consist partly in words and partly in deeds. Athronius defineth an active career to be that which declareth, and plainly showeth, a thing by action, deed, or gesture. As when Pythagoras was demanded, how long man's life lasted, he for a while stood still, that they might look upon him, but anon he shrunk away, and withdrew himself out of their sight. After that manner and action signifying, that man's life is but short and momentary. But in the Scripture, for the most part, are set down trees, consisting of word and deed, as when Christ took a child and set him in the midst of his disciples, and spake these words, Verily I say unto you, Except you shall turn and become as little children, you shall not enter into the kingdom of heaven. But these actions or signs have not the institution and commandment of God, charging us to renew this very action by solemn celebrating the same. Nevertheless, sacramental signs have some affinity with these, namely baptism and the Lord's Supper, for they are given unto us from above, and are taken from natural things without any miracle. Yea, they are instituted under the form of natural and sensible things, and in such things as are very common, water, bread, and wine. This they have common with other signs given of God, in that they renew things past, and shadow out things to come, and by a sign do represent things signified. They differ particularly from other signs, in that they have ceremonies joined with the commandment of God, which ceremonies he hath commanded his church to solemnise. And this also is peculiar to them, that being seals of God's promises, they couple us visibly to God and to all the saints, and they are dedicated to the most holy mysteries of God in Christ. Of these I will entreat more largely and diligently hereafter. The sacramental signs of Christ and of Christ his Church, namely, which Christ our Lord hath delivered to his Church, and which his church hath received of him, and do lawfully use. The same are called of Latin writers by the name of sacraments. But the word is not found in the whole Scripture, saving that it is read to be used of interpreters. Howbeit, the word sign is oft in the Scriptures, and that which helpeth for our purpose is most significantly set down in Genesis 17 and Romans 4. In the meanwhile, we do not reject the Latin word sacramentum, a sacrament, as likely regarding it, neither yet, rejecting it, do we forge or devise anew. I like well enough of the word sacrament, so it be used lawfully. St Augustine, in his fifth epistle to Marcellinus It were too long to dispute the diversity of signs which, when they pertain to holy things, are termed sacraments. From whence doubtness sprang the common definition or description, a sacrament is a sign of an holy thing, which as it cannot be rejected, so there is none but seeth that in it the nature of the thing is not fully comprehended or expressed, neither is it separated from those things which also are holy signs. There is another definition, therefore, brought forth and used, which is indeed more perfect than the other. A sacrament is a visible sign of an invisible grace. But because this also doth not in all points express the nature of the thing, this definition following seemeth unto many more allowable, which is after this manner. Sacraments are ceremonies, wherewith God exercises his people, first to stir up, increase, and maintain their faith, then to the end to testify before men his religion. This is a true and right definition. But what if you define a sacrament somewhat more fully and largely in this manner? Sacraments are holy actions, consisting of words or promises of the Gospel, or of pre-script rites or ceremonies given for this end to the Church of God from heaven, to be witnesses and seals of the preaching of the Gospel, to exercise and try faith, and by earthly and visible things to represent and set before our eyes the deep mysteries of God, to be short, to gather together a visible church or congregation, and to admonish them of their duties. This definition truly is far-fetched, large and manifold, a definition, I say, gathered of many parts, but we mean to go to it simply and plainly, and to lay forth the whole matter before your eyes to be seen, that we will make manifest every part thereof, and confirm the same with testimonies of Scripture. Now that I may fully entreat of the names that are given to this thing, I find that Latin writers call sacrament an oath or a religious bond, because it was not done, as I think, thoroughly and to the proof without certain ceremonies. M. Varro, in his second book, De lingua Latina, declaring what is to contend with an oath, says, the plaintiff and the defendant, each of them, in some things, gauged down at the place, appointed for that purpose five hundred pieces of silver, and also in other things a set number of ounces, so that he which recovered in judgment should have his gauge again, but he which was cast should forfeit it to the treasury. Since therefore, by intermeddling of holy things, through partaking of the sacraments, we are bound to God and to all the saints, as it were by obligation, and that God himself also by the testimony of the sacraments, hath, as it were by an oath, bound himself to us, it appeareth that the name of sacrament is very aptly and properly applied to our signs. We read also in Latin writers of an oath that soldiers used to take, for it was not lawful for them to fight, unless they were put to oath and sworn. They took a solemn oath, having one to recite the form of an oath to them by word, as Vegetius saith in his book Dei Re Militari, that they should stoutly and readily do whatsoever their captain commandeth them, and that they would never forsake the field in the defence of the commonwealth of Rome. They had a donation given unto each of them, as it were a pledge, or earnest, that they gave up their name to be enrolled, were marked that they might be known from other soldiers. Now because we, by sacraments, especially by baptism, are received and enrolled to be Christ's soldiers, and by striving the sacraments to profess and witness ourselves to be under Christ our Captain's banner, therefore not amiss nor without reason are the signs of Christ and his Church called sacraments. In the meanwhile, I will not stoutly stand in contention that the word sacrament was for that cause chiefly attributed of them in ancient time to these our signs. For Erasmus Wrought, a man very well seen in the tongues and thoroughly tried in old and ancient writers, none better in Cath, Sewer, Symb, Seth, they which speak most exquisitely, called sacramentum, an oath or bond, confirmed by the authority of God and reverence of religion, but our elders used this word to express that which the Greeks called a mystery, which a man may call a religious secret, because the common people were excluded from meddling with them. Thus far he. Therefore the old writers did call those signs sacraments instead of mysteries. For the selfsame signs are called of the Greeks mysteria, mysteries, which the Latin writers for the most part interpret holy and religious secrets. I say from the celebration of which secrets the profane common people were excluded and debarred. For Caelius, in Lectio and Turchi, supposes that they are called mysteries, hoti, dai, mustances terine end on, because it behold them which hid them, or which ministered them, to keep them close, and to show them to no common person. Whereupon mysteries may be well called separated and holy secrets, known to them only which were ordained for that purpose, and to be celebrated only of saints or holy men. Yet it may seem that mysterion is derived of mustace and muo, as apoduterium of apo and duo, that the antimon thereof with the Greeks may be of no more force than testamentum among the Latins, which is a witness-bearing of the mind, although I am not ignorant that some also do reason in this case. Sacraments, therefore, are called mysteries, because in a dark speech they hide other things which are more holy, and Paul willingly uses this word in his epistles. And why this word was attributed to the holy signs of the Christian church, there is a plain reason, for these things are only known to the faithful, and are hid from those that are profane and unholy, and surely the preaching of the gospel itself is called the mystery of the kingdom of God. to teach us that the unclean being shut out, it is revealed to the only children of God. For our chief interpreter of mysteries, saith, cast not your pearls before swine, neither give them that which is holy unto dogs. And Paul, if our gospel lie hid, is yet, saith he, it is hid to them which are lost, in whom the God of this world hath blinded the minds of them that believe not. to Corinthians 4. Furthermore, many of the Greek doctors of the Church have called our sacraments Symbola or Symbola, which word is also received and used very often of the Latins. It is derived of Symbolo, that is to say confero, to confer or compare together. For by comparing one thing with another, symbols are made apparent and rightly perceived. Symbolum, therefore, signifieth a sign, which hath relation to some other thing, as we said of the standard, etc. And truly, among the Grecians in old time, the use of symbols or signs are divers. For in their sacrifices they had their symbols, signs, I say, allegorically meaning something, as in the sacrifices of Bacchius, a sieve was their symbol or sign, and the same they carried about when they were well tippled, thereby signifying such as be drunken, are blabs, and keep nothing in secret. What if I can prove that opinions of men containing somewhat of deep understanding by an allegory or dark speech are called symbols. For Pythagoras his symbols are well enough known. So mystical divinity began to be called symbolical, because it was enwrapped in more hidden and secret mysteries. So that is mystical which is darkly uttered and in the manner of a riddle, having it a far more contrary meaning than by words it seemeth to offer. Again, the gift and token of faith and truth, which by mutual consent passeth between the bride and the bridegroom, whereby it is not lawful for them to shrink or go back from their word, promise or covenant, is called a symbol. Furthermore, to soldiers also, serving under one and the same banner, symbols or badges were given. And to certain confederate cities, in like manner, and joined together in league or friendship, to the end that they might go safely to the bordering cities, and to those which took parts with them, symbols or mutual signs were given, that is to say, tokens, which being showed and seen, they gave each other gentle and courteous entertainment, as to their league-fellows, companions, and singular friends. The ancient writers, therefore, hereupon have applied this word-symbol to our sacraments because they represent and show unto us the exceeding great and deep mysteries of God. They are allegorical and enigmatical, hard and dark to understand, because the Lord himself, by the institution of his sacraments, hath bound himself unto us, and we again, by the partaking of them, do bind ourselves to him, and to all the saints, testifying and openly professing to fight stoutly and valiantly under the Lord's banner. Moreover, these holy symbols and signs do admonish and put us in mind of brotherly love and concord, that we remember to love them most entirely and with all our heart, as God's children and our brethren which are communicants or partakers with us of the same table, and are washed clean by the same baptism. Thus much concerning sacraments, what they are, by what names they are called, and why they are so called, let it be sufficient that we have briefly noted. Setting aside all other things, it seems necessary, first of all, to declare and show who was the author of the sacraments, and for what causes they were instituted. All men in a manner confess that God alone is the author of sacraments, and not men, nor yet the Church itself. An odd man there is among the schoolmen which teaches the Church this lesson, to it that she should remember she is no lady or mistress over the but a servant or minister, and that she have no power or authority to institute any form of a sacrament, then she hath to abrogate any law of God. Aquinas also, Part 3, Quest 46, Art. 2, says, He instituteth, or is the author of the thing, which giveth it force and virtue. But the virtue and power of the sacraments cometh from God alone. Therefore God alone is of power to institute or make sacraments. And indeed, God alone is of power to institute the true service and worship. But sacraments belong to His service and worship. Therefore God alone doth institute sacraments. If anyone in the Old Testament had offered sacrifice which God commandeth not, or offered it not after that manner that God willed it to be offered, it was not only nothing available unto him, but also his offence in so doing was rewarded with most terrible and fearful punishment. Who knoweth not that the sons of Aaron, for offering strange fire, were horribly burnt, and scorched up with fire which fell from heaven? Such sacrifices, therefore, displease God, as provain or unholy, neither deserve they to be called lawful sacraments, which have not God himself for their author. Hereunto is added that sacraments are testimonies, and, as it were, seals, of God's goodwill and favour towards us. And who, I pray you, can better, more uprightly, or more assuredly bear witness of God's goodwill to us-ward than God himself? In no wise deserveth that to be called or counted the seal of God, whereto he neither set his hand nor printed it with his own mark. Yet it is a counterfeit seal because it cometh not from God, and yet in the meantime beareth the show outwardly in the name of God. In this behalf is read that saying of St Augustine, which is in every man's mouth. The word is added to the element, and therefore is made a sacrament, whereby we gather that in the institution of sacraments the word of God obtaineth principal place, and hath most ado. The word, I say, of not the word of men, nor yet of the church, whereupon it followeth, that the sign ought to be his proceeding even from God himself, and not from any manner of men, be they never so many, be they never so clerk-like or learned, be they never so harmless and holy of life, of that now there can be no other author of sacraments than God himself alone. As we do receive the word of salvation and grace, so it is needful also that we receive the signs of grace. Although the word of God be preached unto us by men, yet we receive it not as the word of man, but as the word of God, according to the saying of the apostle. When he had received the word of God which he heard of us, he received it not as the word of men, but as it is indeed the word of God. It is behoveful for us to have respect to the first author thereof, who, when he sent abroad his disciples, said, Go into the whole world, and preach the gospel to all creatures, teaching them to observe whatsoever I have commanded you, and baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. He that heareth you, heareth me. and he which despiseth you despiseth me. And therefore, albeit, by the hands of men the sacraments are ministered, yet are they not received of the godly and religious as proceeding from men, but as it were from the hand of God himself, the first and principal author of the same. To this belongeth the question which Christ our Lord asked in the gospel, saying, The baptism of John, was it from heaven, or of Truly John who did baptise was a man, but that he baptised, he baptised according to God's institution and ordinance. And therefore the baptism of God was from heaven, John was from heaven, though the water whereof he baptised flowed out of the bottomless depth into the river Jordan, and John himself conversant on the earth. To this also notably agreeeth that which Paul that which I delivered unto you, I received with the Lord. Therefore those in Paul were a man, yea, and a sinner too, yet that which he delivered to the church, he did not deliver it as from himself, or as any invention of man, but as Christ hath delivered the same, so that it is not his, or man's, but Christ's tradition, a divine and heavenly tradition. Beside this, our high priest, an everlasting worketh even at this day in his church, whose ministry they execute, that is, at whose commandment they baptize, and according to whose institution they, which are the stewards or dispensers and the mysteries of God, minister the holy sacraments and the Lord's Supper. The institution, therefore, of the sacraments must be acknowledged of us to be the very work of God, and thus far touching the author of Peter Lombard, in his sentences, reckoneth up three causes why sacraments were instituted, that is to say, why spiritual and heavenly things were delivered and committed unto us under visible signs, forms and ceremonies, the first of which is so cold and weak that I am loath to move it to memory. He placeth merit in that, that by God's government and direction, as he affirmeth, man seeketh salvation in things baser and inferior to himself, unto the which he addeth his afterward, although not in them, yet in God through them he seeketh salvation, which also unadvisedly enough he hath uttered, and not sufficiently considered. The other two causes to which sacraments were invented and ordained under visible signs for our instruction and exercise seem not altogether absurd or disagreeing from reason. The truest and most proper cause why sacraments be instituted under visible signs, seemeth partly to be God's goodness, and partly also man's weakness. For very hardly do we reach unto the knowledge of heavenly things, if without visible form, as they be in their own nature pure and excellent, they be laid before our eyes. But they are better and more easily understood If they be represented unto us under the figure of earthly things, that is to say under signs familiar, known unto us, as therefore our bountiful and gracious Lord did covertly and darkly, nay rather evidently and notably, set before us to view the kingdom of God in parables or dark speeches, Even so by signs it pleased him to lay before our eyes, after a sort, the very same thing, and to point out the same unto us, as it were painted in a table, to renew it afresh, and by lively representation to maintain the remembrance of the same among us. This caused us John Chrysostom, and thou, as a chief and proper cause, who in his eighty and three homily upon Matthew, The Lord hath delivered unto us something that is unsensible. The things indeed are sensible, howbeit they have altogether a spiritual understanding or meaning. So baptism is ministered under a sensible element, namely water. But that which is wrought thereby, that is to say regeneration and the new birth, doth spiritually enter into the mind. For if thou wert a bodily creature, He would have delivered unto thee all these gifts bare, naked, and bodiless, according to thy nature. But since thou hast a reasonable soul coupled and joined to thy body, therefore hath he delivered unto thee in sensible signs and substances those things which are perceived with a spiritual understanding. Which I do not allege to this end, as if I would take the testimony of man to my stay, but because I see St John Chrysostom his speech according to the manner observed and used in the Scripture. For whom knoweth not that the Scripture is full of parables, similitudes, allegories, and figurative speeches, which the Holy Ghost useth, not for his own, but for our sakes? The talk which Christ had in the Gospel with Nicodemus, touching heavenly regeneration, is very well known. where he by hidden and covert kind of speeches of air, wind, and water, etc., reasoneth, saying, If I have told you of earthly things, and you believe not, how will you believe, if I shall tell you of heavenly things? He calleth earthly things, that is, doctrine of heavenly regeneration or new birth, figured to us under earthly signs of water and the or of air and the wind, and by heavenly things he meaneth the selfsame doctrine of heavenly regeneration, nakedly delivered to Nicodemus, without any imagination, without similitude or sensible signs. The Lord therefore signifieth hereby, that men do more easily conceive and understand the doctrine of heavenly things, when it is shadowed out under some dark and covert sign of earthly than when it is nakedly and spiritually indeed delivered, that by comparing together of things not much unlike, it may appear that the sacraments were far and none other cause found out or instituted than for demonstration's sake, to wit that the heavenly things might become more familiar and plain unto us, in which thing we have to mark the analogy which is a certain aptness proportion, or as Cicero termeth it, a convenience, or fit arrangement of things, I say, known by their signs, that, if they be slightly passed over without this analogy, the reason of a sacrament cannot be fully and perfectly understood. But this analogy, being diligently discussed and observed to the full, offereth to the beholder, without any labour at all, the very name, that is to say, the hidden and secret meaning of a sacrament. We will, when we come to entreat of these things, do what we can to make them manifest by examples. Whosoever therefore shall thoroughly weigh in the institution of sacraments, he cannot choose but extol with praises the exceeding great goodness of the who doth not only open unto us miserable men the mysteries of his kingdom, but hath a singular care of man's infirmity, whereby he, fraying himself to our capacity, doth after a sort stut and stammer with us, whilst he, having respect to our dullness and the weakness of our wit, doth as it were clothe and cover heavenly mysteries with earthly symbols or signs, thereby most plainly and pithily opening them unto us, and laying them before our eyes evidently to behold. In this same institution of the sacraments we have cause to extol and praise the wisdom of God, if so be we take in hand to compare great and small things together. For this custom is received as a law throughout the world, that all the wisest men when they had occasion to speak of high mysteries of wisdom, they did not by words only, but by signs and words together, commend them to the hearers, to the end that the two most noble senses in men, to wit hearing and seeing, might be both at once vehemently moved, and forcibly provoked to the consideration of the same. The volumes of heathenist philosophers are full of examples. What say you to the Jews, God's old and ancient people? Did not God himself show among them very many such kind of examples? Again, as in taking leagues, or in confirming promises in earnest and weighty matters, men use signs or tokens of truth to win credit to their words and promises, Even so the Lord, doing after the manner of men, hath added signs of his faithfulness and truth in his everlasting covenant and promises of life. The sacraments, I mean, wherewith he sealeth his promises, and the very doctrine of his gospel. Neither is this rare or strange unto him. Men swear even by the Lord himself, when they would make other beliefs certainly, and in no case to distrust the truth of their promises. Yea, it is read in the holy scriptures. that the Lord himself took an oath, and sware by his own self, when he meant, most abundantly, to show to the heirs of promises, as the Apostle saith, the stableness of his counsel. Moreover it was the accustomed manner among them of old, as they were making their league or covenant, to take a beast and divide him in pieces, and each of them to pass through and between the pieces so divided, testifying by that ceremony that they would yield themselves so to be divided and cut in pieces, if they did not steadfastly stand to that which they promised in their leaguing or covenant. After the same man of the Lord making or renewing a league with Abraham, which Moses describeth at large in the fifteen of Genesis, he commandeth him to take an heifer, a she-goat, and a ram, each of them three years old, and to divide them in the midst. to lay every piece one over against another, which then Abraham had done, the Lord himself, in the likeness of a smoking furnace or firebrand, went between the said pieces, that thereby Abraham might know that the land of Canaan should of a certainty be given to him, and to his seed to possess, and that all things which he had promised in that league should be brought to pass. Since therefore the good and true Lord, is always like unto himself, and frameth himself after the same manner now to this church, as we said he did then. What wonder or strange thing is it, I pray you, that he hath left unto us also at this day, under visible signs, things, signs and seals of his grace and mysteries, of the kingdom of God? And hitherto have we entreated of the chief causes of sacraments, for the which they were instituted. Touching the kind and number of sacraments, which have the next place to that which went before, there are diverse opinions among the writers, especially of later time, for among the old and ancient this question, as an undoubted and well-known perfect principle, drew quickly to an But he which shall diligently search the Scripture shall find, that they of the Old Testament had sacraments after one kind, and they of the New Testament sacraments after another kind. The sacraments of the people of the Old Testament were circumcision, and the Paschal Lamb, to which were added sacrifices, whereof I have abundantly spoken in the third decade of the sixth sermon. In like manner The sacraments of the people under the New Testament, that is to say of Christians, by the writings of the apostles, are two in number, baptism and the supper of the Lord. But Peter Lombard reckoneth seven, baptism, penance, the supper of the Lord, confirmation, extreme unction, orders, and matrimony. He furroweth the whole ramblement of interpreters and rout of schoolmen. But all the ancient doctors of the Church, for the most part, do reckon up two principal sacraments, among them Tertullian, in his first and fourth book, Contra Marcionem, and in his book De Coronam Miletus, very plainly maketh mention but of two only, that is to say, baptism, and the Eucharist, or supper of the Lord. And Augustine also, lib. 3, De Doctra Christiana Cap. 9 Seth. The Lord hath not overburdened us with signs, but the Lord himself, and the doctrine of the apostles, hath left unto us certain few things instead of many, and those most easy to be done, most reverent to be understood, most pure to be observed, as is baptism and the celebration of the body and blood of the Lord. And again, to Jan Nuarius, epistle, he said, he hath knit and tied together the fellowship of a new people, with sacraments in number but very few, observing very easy, in signification very excellent, as is baptism, consecrated in the name of the Trinity, and the partaking of Christ's body and blood. And whatsoever thing else is commended unto us, in the canonical Scriptures, except those things wherewith the servitude of the old people was burdened, according to the agreeableness of their hearts in the time of the prophets, which are read in the five books of Moses, whereby the way is to be marked, that he saith not. And whatsoever things are commended unto us in the canonical Scriptures, but whatsoever thing else, which plainly proveth that he speaketh not of sacraments, but of certain observations both used and received of the Church, as the words of Augustine which follow do declare. Howbeit I confess without dissimulation that the same Augustine elsewhere maketh mention of the sacrament of orders, where nevertheless this seemeth unto me to be also considered, that the selfsame author giveth the name of sacraments to anointing, and to prophecy, and to prayer, and to a certain other of this sort, as well as he doth to orders. And now and then among them he reckoneth the sacraments of the scripture, so that we may easily see that in his works the word sacrament is now used one way, and sometimes another. For he calleth these sacraments, because being holy, they came from the Holy Ghost, and because they be holy institutions of God, observed of all that be holy, but yet so that these differ from those sacraments which are holy actions, consisting of words and ceremonies, and which together gather into one fellowship the partakers thereof. But Rabbinus Maurus also, Bishop of Menst, a diligent reader of Augustine's works, lib de instit cleric, Capt. 24, saith, Baptisms and unctions and the body and blood are sacraments, which for this reason are called sacraments. Because under a covet of corporal things the power of God worketh more secretly our salvation, signifieth by these sacraments, whereupon also for their secret and holy virtues they are called sacraments. This Rabbanus Maurus was famous about the year of the Lord, so that even by this we may gather that the ancient apostolic church had no more than two sacraments. I make no mention here of Ambrose, although he in his book of sacraments numbereth not so many as the company of schoolmen do, because some of those works set forth in his name are not received of all learned men as of his own doing. So I little force the authority of the works Nicaeus, which at what price, in estimation, they be among learned and good men, it is not needful to declare. But howsoever the case standeth, the Holy Scripture, the only infallible rule of life and all things which are to be done in the church, commendeth baptism and the Lord's Supper unto us, as solemn institutions and sacraments of Christ. Those two are therefore sufficient for us, so that we need not be moved whatsoever at any time the subtle invention of man's brizzy brain bring against or beside these twain. For why? God never gave power to any to institute sacraments. In the meanwhile, we do not contemn the wholesome rites and healthful institutions of God, nor yet the religious observations of the Church of Christ. We have declared elsewhere touching penance and ecclesiastical order, of the residue which latter writers do authorise for sacraments, we will speak in their convenient place. So have we also elsewhere, so far forth as we thought requisite, and treated of the likeness and difference of sacraments the people of the Old and New Testaments, Still Waters Revival Books is now located at PuritanDownloads.com. It's your worldwide, online Reformation home for the very best in free and discounted classic and contemporary Puritan and Reformed books, MP3s, and videos. For much more information on the Puritans and Reformers, including the best free and discounted classic and contemporary books, mp3s, digital downloads, and videos, please visit Still Waters Revival Books at PuritanDownloads.com Stillwater's Revival Books also publishes The Puritan Hard Drive, the most powerful and practical Christian study tool ever produced. All thanks and glory be to the mercy, grace, and love of the Lord Jesus Christ for this remarkable and wonderful new Christian study tool. 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