Choice Grounds and Principles of our Christian Religion, Treatise · Question 14
Quest. 14. By what ordinary meanes doth the holy Ghost worke this Faith, in the hearts of Gods children.
Answ. By the Ministerie and Preaching of Gods word, Rom. 10.14, 17. Ioh. 5.24.
EXPOSITION.
THat the hearing of the Gospell preached, is the ordinary meanes, which the Lord hath sanctified, for the begetting and planting of Faith in the hearts of his Elect, and so, as without the ordinary meanes of Preaching, there is no ordinary way to attaine to Faith, and so consequently, no ordinary hope or assurance either of a comfortable deliuerance from the power of darknes, or of a glorious exaltation to the light of life. This is manifestly proued, Ioh. 12.Ioh. 12.16, 4…. Whosoeuer beleeueth in mee, (saith Christ) shall not remaine in darknesse; and if any man heare my words (that is, the Doctrine of my Gospell preached) and beleeue not, &c. Which plainely importeth, that howsoeuer some may heare, and not beleeue; yet is hearing the ordinary meanes appointed of GOD, for the obtayning of Faith. This is further confirmed, Rom. 10.Rom. 10.14, 17. Faith commeth by hearing, and hearing by the Word of God: And a little before, How shall they heare, without a Preacher? And Acts 16.Acts 16.31, 32. said the keeper of the prison to Paul and Sylas, What must I doe to be saued? And they said, Beleeue in the Lord Iesus Christ, and thou shalt be saued, and thine houshold. And they preached vntounto him the Word of GOD. We may see also, Ioh. 5. how our Lord Iesus Christ restrayneth the assurance of saluation, vntounto those that heare his Word, and by the hearing therof attaine vntounto Faith. Verily, verily, I say vntounto you, he that heareth my Word, & beleeueth in him that sent me, hath euerlasting life, &c. Plainly thereby insinuating, that as without Faith there is no saluation, so no Faith ordinarily, without the hearing of the Word. Extraordinarily the Lord hath, and may giuegive Faith, without the hearing of the Word preached: but that ordinarily hee neither hath, nor will, besides the Testimonies already alledged, the History of the Eunuch, Acts 8. doth clearely approoue. It being there recorded, that although hee read the Prophet Esay very diligently, yet could hee not attaine so much as to a sound knowledge, much lesse to a true Faith, vntill Philip (by the instinct of the Spirit) preached Christ vntounto him. Vnderstandest thou (saith Philip) what thou readest? Acts 8.30, 31, 35.How can I (saith hee) except I had a guide? that is, one to open and expound it vntounto me. And a little after it followeth, that Philip opened his mouth, and began at the same Scripture, and preached vntounto him Iesus. For this cause is it recorded to the commendation of a great multitude, Luke 5.Luke 5.1. that they preased vponupon Christ, to heare the Word of God. And cha. 12.Chap. 12.1. that there gathered together such an innumerable multitude of people to that end, that they trode one another. Commēdable also is the example of Cornelius, Acts 10.Acts 10.7, &c. Acts 16.14. Acts 17.34 Ioh. 8.47. in hearing the Word of God, and in sending for Peter to that end: of Lydia, Dionysius, Damaris, &c. Also Io. 8. He that is of GOD (saith our Sauiour) heareth Gods Word, that is, hee will hunger and thirst after it, and earnestly desire to be fed and nourished by it. But hee that hath no care to heare the Word …f God, he plainly discouereth himselfe, not to be of God; For doth not Christ say,Ioh. 10.27. My Sheepe heare my voyce? And the Apostle saith as you heard before, that Faith commeth by hearing: we are not Christs then, vnlesse we heare his voyce, neither can wee hauehave Faith, vnlesse the Doctrine of the Gospel sound vntounto vsus: and as without Faith there is no saluation: so, no Christ, no God.Luke 20.38 Gal. 2.20. For God is not the God of the dead, but of the liuing, and to liue without Faith we cannot, and to hauehave Faith without the hearing of the Gospell, it is vnpossible, vnlesse it please God to deale extraordinarily, which hee doth not vse to doe at this day: And therefore wee must not tempt him in looking for it.
But now to make this plaine withall, that the holy Spirit of God must worke together with the Ministery of the Word, for the settling and establishing of Faith in the hearts of those that heare it, or else the outward sound thereof in the eare, wil be vtterly fruitlesse, and doe no good in this behalfe. Hereof there was sufficient experience in the most part, of those that heard the voyce of Christ,Ioh. 5.38. whiles he was conuersant in the world. Few among the whole multitude, faithfully beléeuing,Io… 12.37▪ 38. and embracing his Word. This was also manifest in the example of Pharao, who although hee were oftentimes exhorted, and admonished to yeeld, and submit himselfe,Exod. 9 34, 35. and that with expresse messages from Gods owne mouth, yet for want of this grace, his heart nothing at all relented, but he waxed worse and worse. And this is also too manifest at this day by lamentable experience. The Word of God, although most purely preached, and plainly pronounced, yet sounding in the eares of the greatest part, as if it were vttered with a stammering tongue, & in a strange language, as the Prophet Esay speakes,Esay 28.11. Chap. 28. becommeth vntounto them as the words of a booke that is sealed vp, daily hearing, but little profiting, and this is through want of the gracious assistance of Gods blessed Spirit: the voyce of the Minister without this, (let his Doctrine be neuer so good, and holy, & pronounced with neuer so great zeale, and desire of the peoples saluation) onelyonly sounding in the eare, & being vtterly vnable to pierce the hart. So truly it is said that Paul planted, 1. Cor. 3.6.Apollos watred, but God gaue the increase.
This alwayes herewithall being duly obserued, that how fewe soeuer doe profit by Gods Word to Faith and Saluation, and how obstinately soeuer the greater part doe oppose themselues, and harden their hearts: yet is the Word neuer preached in vaine, nor the labour fruitlesse that is bestowed herein: the name of God being glorified, and his will fulfilled, euen as well in the hardning of the wicked, and in the making them without excuse, as in the calling and saluation of such as doe belong vntounto him. According as to this effect speaketh the Lord himselfe, Es. 55. and the Apostle Paul, Es 55 10, 11. 2. Cor. 2.15, 16.2. Cor. 2. Wee are vntounto God (saith he) the sweet sauour of Christ, in them that are saued, and in them that perish; to the one wee are the sauour of death vntounto death, and to the other, the sauour of life, vntounto life.
But now, that the Doctrine of the Gospel, which is in it selfe▪ the sauour of life, and the power of God to saluation, should thus be a sauour of life, and a Word of saluation but vntounto some, and a sauour of death, to the death and destruction of many that heare it, that it should be effectuall, to open the eyes of some, and to sanctifie their hearts, and to blinde the eyes, and harden the hearts of others: This commeth to passe, as in the Lords speciall louelove and fauour towards his Elect, and chosen Saints, in regard of whom reioyceth our Lord Iesus Christ, Luke 10.Luke 10.21 and giueth thanks vntounto his heauenly Father: euen so, through his iust and righteous iudgements, vponupon the malice, infidelity, prophanenesse, and hard-heartednesse of such wicked ones, who are ready to peruert eueryevery good thing to their own destruction, and to take occasion by the Word of life, and health, to hauehave their venome stirred vp, for the poysoning & infecting of their soules and bodies much more dangerously then before: No otherwise then a sore eye by the light of the Sunne, and by looking stedfastly vponupon it, becomes much worse, and more incurable then before.
And now to make some vse: is it so, Vse 1 that it is not enough for the attayning of the true sauing, and iustifying Faith, to come to the hearing of the Gospell preached, vnlesse the grace of Gods Spirit be graciously present to prepare, and sanctifie the eares, and the hearts, and to make it powerfull, and effectuall to the peace, and page missing certaine means to keep off death, and for a time to maintaine life, so hath ye soule certain means to preserue the life therof, and to put away death. The meanes to preserue the life of the body, is (as you know) meate, and drinke, as the Prophet Dauid, Psal. 136.…. ….23 speaking of God, saith, which giueth foode to all flesh, shewing thereby that all flesh hath neede to bee sustayned with foode. For we quickly hunger, if we want the same, and not onelyonly hunger, but euen consume and perish. Now, looke what meate and drinke is to the body, so is the preaching of the Word of GOD to the soule, that is, vntounto the nourishing and Reason 1 strengthening of Faith in the soule, because by the continuall preaching of the Word, our Faith is daily confirmed in the assured hope of Gods pr…mises, concerning the free forgiuenesse of our sins, through the death and passion of our Lord Iesus Christ.
Vse 1 Of which truth, if all that are in the places of Gods Ministers, were so perswaded as they should bee, there is no doubt,Io…. 21.15, &c. 1. Pet. 5.2. but many of them would with more care and conscience, apply and endeuour themselues, to approue their louelove both towards Christ, and towards his people that depend vponupon them, to feede them with the bread of life,2. Tim. 4.2. and that in season, and out of season, then now they doe.
And the like also may be said, of all such Vse 2 as either carelesly and vnprofitably heare such wholesome Doctrines and Exhortations, as are taught and deliuered, or suffer themselues to be ouercome with sléepe, or else absent themselues, by keeping at home, or by wandring abroad about their worldly affaires, when the holy exercises of Religion are in hand. If such men and women (I say) were also perswaded, that the hearing of the Word of God, is as necessary for the preseruation of their soules in good estate before God, as meate and drinke is for the nourishment of their bodies: they would not account such slight occasions (as they now pretend) to be sufficient excuses to keepe them away, but they would come one day as well as another, & in the after-noone, as well as in the fore-noone; they would hunger & thirst after this food of life, and hauehave their consciences checking them within, for eueryevery default in this behalfe. If they did either know (as I said) how great a want the page missing of our requests longer then we would; yet must we not distrust, nor bee discouraged, but alwayes comfort our selues with this vndoubted assurance, that hee is faithfull who hath promised, who also will doe it. For yet a little while (saith the Apostle) and he that shall come, Heb 10.23.37, 38.will come, and will not tarry. Now the iust shall liue by Faith: but if any man withdraw himselfe, my soule (saith the Lord) shall hauehave no pleasure in him.
Conference.
Next vntounto the publike Ministery and preaching of the Gospell, there is nothing more profitable to the edification of Gods people, for the nourishment of Faith, and for the increase of all other good gifts and graces of Gods Spirit in them, then often conferences of Religion: then, when men and women beeing assembled and met together, doe passe some good part of the time in conferring together, concerning the mysteries of Gods Kingdome, in asking questions of the Minister, and of others that are able to informe them, in the found knowledge of the Truth, in calling that to remembrance which hath béen publikely taught, in examining it by searching the Scriptures, as they of Berea did, Acts 17.Acts 17.11 and in making vse of it to their particular consciences, in helping,Heb. 3.13. exhorting, comforting, and admonishing one another. But lamentable experience proueth, that many there are, vntounto whom nothing is more bitter, or vnpleasant, then questions, and conferences of Faith and Religion. They will not sticke to spend whole dayes in reasoning to and fro of worldly matters, concerning profit, or pleasure: but if any question be moued or propounded touching their estate before God; for want of sound and sauing knowledge, faith, repentance, patience, zeale of Gods glory, louelove, and the like, or tending to their reformation in any thing that is amisse: where there is one that will take it patiently, and thankefully, and settle himselfe to be profited by it: it is the vse of the greatest part, if they withhold their tongues, from terming it precisenesse,Psal. 58.4, 5 yet like the deafe Adder, they will stop their eares, harden their hearts, and be sure to keepe themselues from reaping any good to themselues thereby at all.
Concerning the Sacraments, how page missing as many as by faith hauehave the doore-posts of their hearts sprinkled with the bloud of Christ the true Lambe, that taketh away the sinnes of the world, shall be sure to be saued from the wrath of God, wherein the wicked shall bee vtterly ouerwhelmed. This, no doubt, the faithful Iewes in their Sacraments did see, before the comming of Christ; although not so cleerely as we doe now in this time of the Gospell; as this is manifest, 1. Cor. 10.1. Cor. 10.3, 4. where the Apostle saith, that they did all eate the same spirituall meat, and did all drinke the same spirituall drinke, for they dranke of the spirituall Rocke that followed them, and the Rocke was Christ. Which they could not possibly hauehave done, if in Manna, and in the Rock, they had not vnderstood Christ. For Christ was Manna, and Christ was the Rocke.
Now to the seuerall branches of the definition.
Wherein we are to obserue: first, touching a Sacrament it selfe, what it is. Secondly, who is the author of Sacraments. Thirdly, whereof eueryevery Sacrament consisteth: and fourthly, to what end Sacraments were instituted.
A Sacrament, as you hauehave heard, is a publike worke of the Church, wherein arise two notes. First, that in the peace and liberty of the Gospell, Sacraments should bee celebrated publikely in the Church, and in the congregation of Gods people, being assembled together to that end. Secondly, not by priuate men, much lesse by women; but by the publike Minister lawfully authorized thereunto. In Luke 1.Luke 1.5…. it is said, that the Neighbours and Kinsfolkes of Elizabeth came together the eight day to circumcise the Childe. So that they did it not secretly, but with a conuenient company and assembly both of men and women: forasmuch as Circumcision was then a publike Sacrament of the Church: into the place whereof, the Sacrament of Baptisme is now succeeded. And concerning the Lords Supper, it appeareth, 1. Cor. 11.2. Cor. 11.33, 34. how the Apostle Paul reprooueth the Corinthians very sharpely, because they stayed not one for another, and because they made no difference betwéene their priuate houses, and the Church of God.
Baptisme, the outward signe is Water, and the washing therewith visible, which is done by the Minister; so the thing signified, is regeneration; that is to say, the bloud of Christ, whereby wee are washed from our sinnes. Likewise in the Lords Supper, the outward signe is Bread and Wine, taken from things commonly vsed for meat and drinke; the thing signified, is the body of Christ crucified, and his bloud shed for our sinnes. Water, Bread, and Wine, considered in their owne nature, and out of this holy vse, and institution of the Lord, are onelyonly that which they are called, and said to be; but let the Word of God be once added vntounto them, together with calling vponupon his holy Name, for their sanctification, according to Christs institution: and then become they holy signes, and representations of all these spirituall and heauenly graces: Neither thenceforth are they to be called bare water, or bare Bread and Wine: but in this holy vse, they beare ye names of the things signified, as sacramentally ioyned together: Ioyned, I say, or vnited by a mysticall signification, and by the purpose and will of him who first instituted them. And Christ that instituted Water in Baptisme, did not institute it with that minde and purpose, that the faithfull should only be dipped in it, or washed with it: And so likewise in the Supper, when hee commanded the Bread to bee eaten, and the Wine to be drunke; he did not meane that they should onelyonly receiue Bread & Wine, without any further mystery, as they eat and drinke in their houses: but that they should spiritually bee partakers of the things signified, and by Faith bee truely purged from their sinnes, and made partakers of Iesus Christ.
Thus you see, whereof Sacraments consist, and how rightly the promises of God, concerning the free forgiuenesse of our sinnes, and euerlasting life, are firmely confirmed by them, and sealed vp in our hearts. As Circumcision in the old time was profitable to all such as were circumcized, hauing faith before, and being comprehended within the Couenant, a seale of righteousnesse and iustification, as the Apostle Rom. 4.Rom 4.11. teacheth of Abraham; so is the very same to be said and concluded, as touching the Sacraments that are now in vse. VntoUnto all such as are within the couenant of Gods grace, & mercy in Christ Iesus, & hauehave true faith in his righteousnesse and redemption, the Sacrament of Baptisme sealeth to their consciences, the washing away of the filthinesse of their sinnes, by the bloud of Christ; so as they are become pure, holy, and vndefiled before the face of God. And the Lords Supper sealeth vntounto them the vertue and efficacie of Christs Death and Passion, to their effectuall preseruation to eternall life. But on the contrary, as Circumcision nothing profited those that were circumcised, if before they had not faith, and were not comprehended within the Couenant: euen so standeth the case with all those that are not at this day within the Couenant of Gods grace, and mercy in Christ Iesus, & are destitute of true faith in his righteousnesse, and bloud-shedding, though they hauehave been baptized; yet it is, as if they had neuer been baptized: though they neuer so often partake the Sacrament of the Lords Supper, yet doth it nothing profit thom, but they remaine neuerthelesse, in the state of condemnation.
To what ends Sacraments were ordained.
A maine cause and end of Sacraments, is to confirme and seale vp in our hearts, the promises of God, concerning the free forgiuenesse of our sinnes, and euerlasting life, as is expressed in the definition, and as wee hauehave already obserued in the former branch. But besides this, there are some others.
A second cause wherefore Christs pleasure was to ordaine Sacraments in his Church, is partly our owne infirmity and weakenesse, being dull and slow in the vnderstanding of heauenly things; and partly, the great goodnes and louelove of God, that would vouchsafe to attemper himselfe to our rude capacity, and to seeke meanes by outward things, to ease & helpe the same. Our sences also, by the exercise of the Sacraments, are stirred vp to be instruments to helpe our minde and weake Faith. Our memory, in like manner, by the same means is much strengthned. And therefore a third cause and end of a Sacrament is, that it may be vntounto vsus a blessed exercise, whereby wee call to remembrance the benefit of our Redemption by Christ, and yeeld vntounto him most hearty praise and thankes for the same, according to the words of Christs institution:Luke 22.19 Doe this in remembrance of mee. And as Saint Paul, 1. Cor. 11.1. Cor. 11.16. As often as ye eat this bread, and drinke this cup of the Lord, ye shall shew forth his death vntounto his comming. Another cause and end of a Sacrament is, that by the practics and vse of them, wee might openly before God and the world, protest and acknowledge that we are his people, and of the number of them that looke to be saued, preserued, and defended by the benefit of Christ onelyonly. So that the open vse of the Sacraments, is a part of that confession, whereunto the Apostle doth attribute saluation, when he saith, Rom. 10.Rom. 10 9. If thou shalt confesse with thy mouth the Lord Iesus, and beleeue in thy heart, that God raised him from the dead, thou shalt be saued: For by the heart we beleeue to righteousnesse, and with the mouth confession is made to saluation.
A fourth cause and end of the Sacraments, is, that they might bee as bands and linkes of louelove, vnity, and concord among our selues. All Christians weare one cognizance or Liuery; for the Sacraments are the markes of Christs sheepe. Therefore not to louelove, and agree together, is a reproch wrought to our Lord and Master: whereby, in a manner, wee protest to the world that wee bee not seruants of his Family. For in this (saith he, Ioh. 13.Ioh. 13.35.) shall all men know you to bee my Disciples, if you louelove one another. Hereof, I say, doth the right vse and vnderstanding of the Sacraments, very notably put vsus in remembrance; wee being taught in Baptisme, that wee are all new borne, Children of God, and grafted into one body: And in the Lords Supper, that wee are fed and nourished with one heauenly food of the body and bloud of Christ: and that therefore we should with faithfull louelove, heartily imbrace one another, as the children of one Father, the members of one body, and as the seruants of one Master, fed at one table, and nourished with one food to eternall life. And the last cause and end of a Sacrament that I meane now to speak of, is, that by them, as by blessed instruments of the Holy Ghosts working, hee might impart vntounto vsus, and bestow vponupon vsus all the fruits and benefits of our Redemption in Christ Iesus. For as his Word is, so are his Sacraments instruments, and meanes by the working of his holy Spirit, to bring vntounto vsus the whole benefit of our saluation.
Now for some vses:
Vse 1 Seeing Christ is the Author of the Sacraments, it cleerely then followeth, that the institution and ordinance of Christ, is the onelyonly true rule and platforme for the right administration and vse of them. According whereunto when they are celebrated, they become most notable Seales and pledges of Gods wonderfull louelove and fauour towards vsus in Christ Iesus, and most excellent familiar meanes, to increase and confirme our Faith. Whereas on the contrary, if the institution of Christ be not inuiolably retained, and preserued, but corrupted, and violated, it is vnpossible, in the vse of the Sacraments, to hauehave any of these comfortable effects ensuing, to the glory of God, and to the true peace and ioy of our owne soules. This is manifestly taught by the Apostle. 1. Cor. 11. where labouring to induce the Corinthians to the right vse os ye Lords Supper, he propoundeth vntounto them the institution of Christ, as the only true rule to direct them aright.1. Cor. 11.23. I hauehave receiued of the Lord (saith hee) that which I hauehave deliuered vntounto you. And surely this course did hee there take, not without great wisedome: for if he had barely deliuered his owne opinion, or censured them according to his owne iudgement, they might hauehave excepted against it, and hauehave beene at choise, whether they would hauehave submitted themselues thereunto or no: but now seeing he exhorted them vntounto nothing, but what Christ himselfe had instituted, and commanded to be obserued, this tooke from them all excuse, and so as without manifest wickednes, they could not deny obedience accordingly. After this manner also, Mat. 19.Math. 19.8 hauehave we the example of our Lord Iesus Christ himselfe, who when the Iewes obiected vntounto him their custome, and the permission of Moses, in giuing them liberty to put away their wiues for eueryevery cause: hee maketh thereunto this answere, From the beginning (saith he) it was not so. Thus calling them backe to the first institution, and plainely shewing, that whatsoeuer was either practised, or attempted contrary thereunto, it was vnlawfully done, and had neede to be reformed. The institution of Christ therefore, as I said, is the onelyonly true rule, and as for the right celebration of the Sacraments, so also, for whatsoeuer else belongeth to the worship & seruice of God: and wherevnto eueryevery Church, eueryevery particular congregation, yea and eueryevery particular man, ought willingly and religiously to submit themselues, without either adding any thing thereunto, or diminishing any thing from the same: the curse of God being as ready in this, as in any other respect, where it is said, If any man shall adde vntounto these things, God shall adde vntounto him the plagues that are written in this booke, Reuel. 22.Reu. 22.18.
Vse 2 Secondly, as the wicked presumption of the Papists is hereby euidently discouered, in corrupting, and abusing the institution of Christ, yea, and that as concerning both the Sacraments: insomuch, that whereas hee instituted the Sacrament of his Supper to bee a publike Feast, they make it a priuate repast: whereas hee ordayned it a Sacrament of thanksgiuing, saying, Doe this in remembrance of mee; they make it a sacrifice propitiatory for the sinnes of the quicke and the dead, a common marchandize to buy soules out of Purgatory, a perpetuall matter of idolatry, by leading the people in their eleuations, to worship the creature, in stead of the Creator, no one of all which they hauehave receiued from Christ: In prophaning also, and abusing the other Sacrament of Baptisme, with their salt, breathing, spettle, crossing, anointing; attributing to eueryevery of these the selfe-same operation, that in truth belongeth onelyonly to the holy Ghost. Euen so, it teacheth vsus, that seeing Christ is the Author of Sacraments, that therefore in the feare of God, we doe not lightly esteeme of them, neither think them to be idle ceremonies, vaine trifles, or mens deuices, so as we may vse them, or not vse them, frequent them, or not frequent them at our pleasure, and as wee thinke good, but esteeme them as Gods holy ordinances, and alwayes receiue them as at Christes owne hand. For euen as when we heare the Word preached by a mortall man, wee must not receiue it as mans word, but as it is indeed the Word of God, as the Apostle speaketh, 1. Thes. 2.1. Thes. 2.13. so in the administration & vse of the Sacraments, wee must not so much regard the Minister, as with the eye of Faith behold the hand of God, communicating vntounto vsus the notable effects represented by them: Contrary to the errour of the Anabaptists, who affirme the Sacraments to be of the lesse value, if they be administred by an euill and wicked man. Indeede, the hand of the receiuer being without Faith, makes the Sacraments (which of themselues be good) to be vntounto him of no effect, because of his vnbeliefe: but an euill Minister cannot make voyde the faith of a godly receiuer. Iudas was a wicked and false hypocrite all the time that hee followed Christ; and yet I doubt not, but the baptisme which he administred, was as auaileable to the faithfull receiuer, as the baptisme of Peter, or of any other the Apostles. And this must needes be a notable comfort to all Gods Children, that if they come to the partaking of the Sacraments, furnished with faith and true repentance; whether the Minister be good or bad, yet they shall not be disappointed of the notable fruits and effects, signified by the same. And as the goodnesse of the Sacraments dependeth not vponupon the worthines or vnworthines of the Ministers, so also must they not be weighed by the condition of the receiuers, their goodnes depending onelyonly vponupon the faithfulnes, truth, & meere goodnes of GOD; and they continuing true and perfect Sacraments, wherein God offereth the things signified, howsoeuer the vnbeleeuers be nothing bettered by them.
Thirdly, although the Sacraments be Vse 3 ordayned of God, for notable seales and pledges of his louelove and fauour towards vsus in Christ Iesus, & as excellent meanes and instruments to confirme, and strengthen our faith in his righteousnes, and redemption, of which wee hauehave continuall need: yet is not saluation tyed vntounto them, but onelyonly to faith: So that if a man doe truly beleeue, though he can neuer receiue the Sacraments, yet he shall be saued: but if he doe not truly beleeue, though hee receiue the Sacraments neuer so often, yet is he vtterly excluded from all hope of saluation. And this doth the Apostle Paul manifestly teach, Rom. 3.Rom. 3.30. in ascribing iustification, (whether a man be circumcised or vncircumcised) onelyonly to faith. If a man be circumcised, or (to speake according to the condition of our time) if a man be baptized, and receiue the Lords Supper, it is well; he shall be saued, if withall he truly beléeue in Christ Iesus: but if he truly beléeue not in Christ Iesus, though he hauehave béene baptized, and doe receiue the other Sacrament as often as it is administred: yet is hée neuerthelesse in the state of condemnation. So excellent a gift and grace is faith, and so notable a priuiledge and prerogatiue to be endued therewith: And so fearefull a sinne on the other side is vnbeliefe, thus making an annullity, after a sort, of Gods wholsome and holy ordinance, which he hath instituted and sanctified, for the good and saluation of his people. Not that hereupon it followeth, that it is a matter of no moment, whether we partake the Sacraments or no. God forbid. For, as I hauehave shewed, they are of Christs institution, and that for seales and pledges of his speciall louelove and fauour. They are not superfluous therefore, neither is it a matter indifferent whether they be celebrated or no; but this is that which in this place I note, that saluation is not tyed vntounto them, but onelyonly to faith in Christ Iesus, and that there is no condemnation for the want of them, but for the neglect and contempt of them: according also as neuer in times past were the sacrifices, Sacraments, and ceremonies of the Law, of any account before God, although they were of his owne ordinance, but onelyonly so farre foorth, as Faith in the Messiah to come, was duly respected, and together ioyned in the obseruation of them: As this might be made appeare by plentifull testimonies and examples.
The Papists, cleane contrary to this, doe hold and affirme, that the grace of God, and the thing signified in the Sacraments, are so tyed, and included in the outward signes, that whosoeuer doth outwardly receiue the signes, must néedes inwardly participate of the grace of God, and of the thing signified, although the parties be neuer so wicked. But without Faith there is neither iustification nor saluation: Neither doe the Sacraments of themselues, helpe any whit herevnto. The Forefathers of those Iewes with whom Christ disputed, Ioh. 6.Ioh. 6.31. did eate Manna in the Wildernes, after their comming from Egypt, which Manna was a type, and figure of Christ, and euen a very Sacrament of his flesh, but yet (as the Apostle teacheth, 1. Cor. 10.1. Cor. 10.5.) with many of them God was not pleased, for hee ouerthrew them in the Wildernesse. Although they had the Law, the ceremonies and sacrifices among them, daily heard the one, and were often conuersant in the other, yet were they neuerthelesse most wicked and vngodly: by their idolatry and other abominations, most fearefully prouoking the heauy wrath, and iudgements of God against them. Ananias and his wife (as Acts 5.Acts 5.3.) had béene baptized, and had also (no doubt) receiued the Lords Supper, and yet did they continue in their wickednes and lyes against the holy Ghost: the Sacraments did neither take away their sinnes, nor giuegive them any iustifying or sauing grace. This wee sée also in Iudas, and in Simon Magus.
But as by this which hath already béen spoken, this is a cleare and manifest truth, that the Sacraments cannot conuay grace, neither iustifie, nor make men righteous of themselues, as the Papists very grosly doe affirme; so is it withall as cleare and euident, that the Sacraments hauehave no power to pardon or forgiue sinnes. Contrary also to their assertion, that by Baptisme is washed away that originall sinne, wherein wee are conceiued and borne, and that corruption which hath spred from Adam, vponupon all mankinde, and that thereby wee are restored to that same righteousnes, and purenesse of nature, which Adam had before his fall. The which how contrary it is to the Scripture, wee may see at large, Iames 1.Iam. 1.13, 14, 15. and more especially, Rom. 7.R…. 7.13.14, 15, 16. where the Apostle is nothing ashamed to acknowledge, what a wonderfull sway originall sinne bare in him; yea, after he was both baptized, and sanctified. In which respect, very much deceiued was the Apostle; if the Papists say true, that by Baptisme, originall sinne is washed away. Againe, if this were so, it is then vnpossible that any beeing baptized should sinne: For originall sinne is the ground of all sinne: take this away, and then can wee not commit any sinne: For if the well-spring be stopped, no streames can issue: or if the foundation be razed, it is not possible that the building should stand.
It is no small errour of theirs also, to hold, as they doe, that the Sacraments can purge from actuall sinnes, and earthly punishments, as sicknes, and the like. As in the time of Popery, it was an vsual thing, when any man was sicke, to hauehave the Sacrament (as they called it) carried vntounto him, thus making it a charme for all diseases. In which blinde and grosse conceit, many remaine at this day so mis-led, that when God punisheth them for their sinne, either by sicknes, or otherwise, although they be neuer so void of faith and repentance; yet if they may hauehave the Sacrament, they perswade themselues that all is well.
Now in this discouery of popish errours, as touching the Sacraments, wee diminish nothing of the worthinesse, and excellency of them (as they falsely lay to our charge,) but restore them, and labour to preserue them, according to the end and purpose of the Lord in their institution: which was, that they should be, not fountaines of grace, or causes of righteousnes, but seales of righteousnes, and of the righteousnes of Faith, as the Apostle speaketh, Rom. 4.Rom. 4.11. yea, not of any other, but of that righteousnesse of Faith which is had and obtained before the receiuing of them.
Furthermore, seeing the Sacraments Vse 4 are not bare signes, but such signes and figures, as most assuredly bring vntounto the faithfull heart, verily, and in truth, the selfe-same things that they signifie: so that the faithful Christian receiuer may assure himselfe, that as truely, as God is God, so truely hee receiueth those things, which the outward Sacrament doth signifie. That therefore with humble hearts, wee bee religiously carefull to yéeld immortall thankes to the Eternall God in our Sauiour Iesus Christ, for that he hath vouchsafed so graciously, and mercifully to hauehave consideration of our infirmity, to help our frailty; and, as it were, to lead vsus like children by the hand, and appoint vsus w…ither to goe, and what to doe, and to giuegive vsus those exercises, to trade vsus to the obedience of his will, and confession of his name, to marke vsus with his badges, and cognizances, that we may bee knowne to bee his; to fasten vsus together with these linkes of vnity, and Christian concord, and finally to prepare for vsus, such and so blessed instruments, to bring vntounto vsus his heauenly blessings.
Herein we may also behold his great wisedome, that he would not lay forth vntounto vsus his spirituall mysteries and promises in words onelyonly, lest they might slip away, and be forgotten: but confirmeth, and establisheth the same by his Deed and Seale also, that wee might the more assuredly imbrace them. Experience tels vsus, that when men make any couenant, or bargaine, they either shake hands, or vse some other like ceremonie, or solemnitie to confirme it: Euen so dealeth Christ with vsus in his Sacraments, hee hauing ordained them as his Deeds, and instruments to assure vsus of his promises. And so much are his Déeds more sure, and his promises more certaine and infallible, then any mans can be, as his will is more iust, to stand to that he hath said, and his abilitie to performe it greater.