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B03480
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Four tracts. I. A short discourse about divorce and its causes, fornication and adultery. II. A charge to judges, juries and witnesses concerning oaths. III. About infant baptism. IV. A letter to a lady, who hath forsaken [t]he Protestant religion for the Romish. / By J. Gailhard, Gent.
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Gailhard, J. (Jean)
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1699
(1699)
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Wing G121A; ESTC R202025
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118,480
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174
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for the Thing Signified as the Holy Ghost washing with the Blood of Christ Secondly 'T is taken for Doctrine (g) Mark 11 30. The Baptism of John was it from Heaven or from Men And it is called (h) Acts 13.24 The Baptism or Doctrine of Repentance Thirdly It is taken for Death whereof 't is a Figure (i) Matth. 20.22 23 Are ye able saith our Saviour 〈◊〉 the Sons of Zebedee to drink of the Cup that I shall drink and to be baptised with the Baptism that I am baptised with Here I intend not to engage in any Dispute against all that are in an Errour concerning Baptism my Design being upon some occasion given me only to Vindicate the Doctrin of Infant-baptism against Anabaptists And to state well the Question we say and own how men newly Converted that are come to Years of Discretion ought to give an account of their Faith before Baptism be administred to them We also own Children of Jews Mahometans and other Infidels must not be Baptised except God-fathers or the like promise before God and in presence of the Church they will cake Care to see them Bred and Instructed in the Knowledge and Fear of God But to deny Baptism to Infants born of Christian Parents 't is to deprive them of their Right to Despise the Ordinance of God to take away the Mark whereby they are distinguished from Children of Unbelievers to Cheat them of Christ's Livery and the Badge of Christian Profession 't is with Pelagius to deny them Naturally to be Sinners and not to need being Washed And 't is also to deprive Parents of the Comfort to see how God takes care to bring their Children within the Pales of his Church Before we proceed further into this matter to make it the Clearer it is necessary to go back and say something in general In order thereunto God hath not only made us Promises in his Word but to help our Weakness and strengthen our Faith hath also appointed Sacraments to Signify Seal and exhibit Things Promised for Sacraments do Seal that which the Word Promiseth Thus God works upon two of our Senses first upon the Ear (k) Rom. 10.17 Faith cometh by Hearing and Hearing by the Word of God And upon our Eye with the sight of those visible Signs representing invisible Graces Hence Augustin calls a Sacrament The Visible Word Thus God did with his Church under the Old Testament and thus he doth under the New and man must not pretend to be wiser than God and to alter the Rules he hath given And as the Church of Christ is formed by degrees and that daily some were and are added to it so there are Two Sacraments instituted one of Initiation whereby we are introduced and admitted into 't such was Circumcision under the Old and such is Baptism under the New Testament another to Feed Strengthen and Confirm such was the Passover of Old and now the Lord's Supper which Sacraments of the Old and New Testaments though they differ in some Circumstances yet agree in the Substance both these of the New Testament (l) John 19.34 Water and Blood came out of our Saviour's Side God is the Author of every Sacrament none but God who can give the Grace signified hath right to Institute a Sacrament wherefore God instituted those under the Old Testament and our Lord who is the same those under the New To every Sacrament belongeth a Precept and a Promise the Precept of Baptism is (m) Matth. 28.19 Baptise all Nations in the Name of the Father and of the Son and of the Holy Ghost the Promise is (n) Mark 16 16. Luke 22.19 He who believes and is baptised shall be saved The Precept of the Lord's-Supper is first to those who administer it this do that is take the Bread bless brake and distribute it so pour the Wine into the Cup and give it 2ly To those who receive it 't is Commanded (o) Matth. 26.26 27 28 to take eat and drink the Promise is this is my Body this is my Blood which is shed for many for the Remission of sins Now in every Sacrament the words of the Precept ought punctually and exactly to be observed without Addition Diminution or Alteration There are Four sorts of those whom Sacraments are administred unto for some have the Sign without the Thing Signified others have the Thing Signified without the Sign some others have both Sign and Thing Signified lastly some have neither Sign nor Thing Signified A Sacrament is an Ordinance of God wherein God under visible signs doth represent some invisible grace in and thorough the Mediatour therefore in the Sacrament are the visible and earthly part and the invisible and spiritual which some call the outward and inward parts of the Sacrament Then the Third thing is the Analogy and Relation between the Sign and Thing signified and the Acts outward and inward and except one doth understand this he can never have a right Notion of the Nature of a Sacrament To demonstrate it I shall insist only upon the Holy Sacrament of Baptism which is the only Point I handle in this Discourse Water is the Visible Sign in Baptism and the Blood of Christ is the Invisible Thing thereby Signified the Analogy and Conformity is this as poured or sprinkled Water washes the Filth and Uncleanness of the Body so the Sprinkling of the Blood of Christ upon our Souls doth Purify them for (p) 1 John 1.7 the blood of Christ cleanseth us from all sin Both these are mentioned elsewhere (q) Heb. 10.22 Having our Hearts sprinkled from an evil Conscience and the body washed with pure water By this last the Apostle alludeth to the several washings under the Law as to the use of Water in Baptism Now the Minister doth administer the outward Sign and can do no more but the Holy Ghost gives the Thing signified and with applying it doth purify and sanctify us to this purpose saith John Baptist (r) Matth. 3.11 I baptise you with Water but he that comes after me will baptise you with the Holy Ghost Though this Water be a common Element yet being bestow'd upon so holy an Use as well as Bread and Wine in the Lord's Supper it is thereby sanctified what I say is not to attribute so much to 't as if the use of the Sign could infallibly confer the Grace thereby signified but 't is to shew how Anababaptists are in the wrong to undervalue Sacraments in general and this of Baptism in particular as (s) 2 Kings 5.10 11 Naaman the Syrian did the Water of Jordan They are not bare Signs but 1st Signifying Signs for by those visible Signs are represented things not seen which we do believe 2ly They Seal not only the Analogy between the Signs and the Things Signified but also the Vertue and Efficacy of the Union of Sign and Thing Signified being duly and lawfully used is thereby Sealed 3ly As that
Punishment shall henceforth commit no more any such Evil. This will prevent it's spreading further and in the inflicting of this due Punishment God's Command to the Judges is this Thine Eye shall not Pity no mercy for such wicked and miserable Wretches who are the Plague of Church and State therefore both Church and State must set helping hand to root it out and put it away Life shall go for Life c. Here is a Divine Rule for all Judges and Juries against Perjured Persons who are the worst kind of wicked men as are [b] 1 Tim. 1 9 10. Vngodly unholy Prophane Murtherers of Fathers Murtherers of Mothers Men-slayers Whoremongers Sodomites and Lyars in the highest Degree among which all they are Reckoned Thus much as to the Punishment of this detestable Sin according to Divine Laws As to human Laws it appears how all Nations knew by the Light of Nature how much Perjury was abominable in the sight of God and unto men execrable therefore they enacted Laws severely and strictly to punish it as we may read in several prophane Authors This I say because I know how Men who so far corrupted themselves do not much think on or mind God's Wrath but are in fear only of Men for their Body but not at all for their Soul He who once hath forsworn himself Vbi Semel c. Cicero pro Rabirio saith one must never afterwards be believed though he would swear by many Gods The Civil and Canon Laws are larg◠and clear upon this Infamy is the first pain inflicted upon Perjured Men. Cod. lib. 2. Tit. 4. de Transactionibus l. 41. S◠quis major This Infamy and pain of Perjury is so heavy so foul and filthy that though God if he pleases may thorough Repentance forgive it as every other Sin yet before Men either in Civil or Ecclesiastical Courts it sticks so fast that it can never b◠washed off nor are they ever when convicted admitted to bear Witness in any Court of Judicature and in the decret c. 6. q. 1. can 17. infames Perjure◠Men are declared to be Infamous So it is c. 3. ◠5. Can. 9. constituimus and farther decret c. 6. q. 〈◊〉 Can. 18. quicumque we read of him that hath bee◠noted of Infamy that his Evidence is never to be received and de Testibus et attestationibus cap. 54. Test◠monium 't is ordered that a Man branded with Infamy is never any more to be believed eithe◠in h◠own cause or in any other Mans for Perjured Person are always to be rejected and in the same * Qui semel periuratus fuerit nec Testis sit post hac sed nec ad sacramentum accedat decret 〈◊〉 22. q. 5. Can. 14. parvuli He that once hath Fo◠sworn himself afterwards must be no Witness nor admitted to take an Oath or to swear in his own cause or any Man 's else Now so great a crime as Perjury deserves according to the Law of Retaliation the grievous though just penalty of Infamy for the Perjured Man as much as in him lays would make God Infamous seeing he brings him as Witness to confirm his lie wherefore 't is very just to make him Infamous indeed for that Man ought no more to be believed who was not ashamed to call upon God who is Truth it self to bear Witness unto his Lie and 't is to be observed how thorough Perjury Men not only do highly provoke God but thorough a just Judgment do also thereby forfeit their Credit with Men who will not believe them no not when they speak the Truth which always becomes suspected out of the Mouth of a Liar Hence it is that our most blessed Saviour often rebuked evil Spirits and would not suffer them to confess who he was the Son of the Living God for fear that great and important Truth should by his Enemies be suspected for a Lie because coming out of the Devils mouth who is the father of Lies and we know how wickedly the Jews were inclined to take advantage against him when they said c Mat. 12.24 He did cast out Devils by Beelzebub the Prince of the Devils Besides Infamy there are other Penalties as to be deprived of Ecclesiastical Goods and Dignities if the Perjured Persons be possessed of any De rescriptis cap. 2. So may not have any Office in the Church as unworthy of having any hand in the Government thereof which Decree is de jure-jurando cap. 10. querelam also cap. 12. cum quidam and they are to be deprived not only of all Office and Benefice in the Church but also of every Dignity and place in the Civil so as never any more to be admitted to the same or any other wherefore if Doctors Magistrates Judges Jury-men and Witnesses be convicted of Perjury they may and ought to be removed out of their Places and Imployments so they should for matters of Bribery chiefly in Courts of Judicature for I am fully perswaded that he who takes a Bribe to sell or pervert Justice will not scruple to Swear a false Oath to receive Money and satisfy his Covetousness Withall I add that the false Witness may be Indited and sued for damages by him whom he wronged by his false Evidence Panormit in cap. 1. de crimine falsi Forsworn Men are also by several Human Laws adjudicated and condemned to Corporal Punishments as to Banishment Whipping the Pilory the Galleys Imprisonment branding in the Forehead boaring thorough in the Tongue and with Death in Capital Cases in conformity to God's Law by Moses as already mentioned So then such abominable Vermine were by the several Laws of different Nations stained in their Names and Honours punished in Goods and Fortunes whether Secular or Ecclesiastical in their Persons Liberties and Lives So they were also liable to Church Censures as Excommunication Fasting with Bread and Water only upon certain days and sometimes for seven years together to make publick Penances and such things as we read of in the Decretales Hence it most clearly appears how justly by the Divine Civil and Ecclesiastical Laws Perjured Men are judged worthy of all sorts of Pains This I shall add how to avoid the evil the occasion also that leads to it is to be avoided wherefore I think that every doubtful case is not always to be decided by an Oath but by the truth of things when it is found out though it had been betrayed by the Perjured Person therefore such forsworn people may be indited for Perjury and if convicted the wrong they had done the party ceaseth and the sufferer enters upon that Right and Possession which he thereby unjustly had been deprived of It were also very just that any and all that abet entice countenance and directly or indirectly promote and encourage Men to forswear themselves or already forsworn as they have an hand in the Crime so should also be made sensible of and have a share in the punishment for the