The New Covenant, Book 1 · Chapter 1
Of the agreement and difference betweene the Word and Sacraments. CHAP. 1.
GOD euen from the beginning added vntounto the preaching of the wordaGod alway gaue his ſacraments to his Church. his Sacramentes in the Church (as the Scripture teacheth) outwardly repeſenting and viſibly offering to our ſight thoſe things that inwardly hee performeth to vsus: asbGen 2, 9. the tree of life, & the tree of knowledge of good & euil in the Garden. After mans fall, when a new neceſsity was added, in regard of mans want and weakeneſſe: he teſtified his louelove and ratified his Coueant by ſacrifices & Ceremonies, to our firſt Parents. Hee gaue thecGen. 6, 14. Arke to Noah and his ſonnes, to confirme them in the promiſe which he made to them, that they ſhould not be drowned with the reſt of the world. Hee added to Abraham dGen. 17, 11.the ſigne of circumciſion, as a ſealeeRom, 4, 11. of the righteouſneſſe of faith: and to the Iſraelites hee gaue the Paſſeouer, Manna, oblations, purifications, the brazen Serpent, the Rocke, and ſuch like ſpirituall tipes, whereby he aſſured them of the promiſe, that God for the onelyonly ſacrifice of Chriſt wrought vponupon the Croſſe, would giuegive to all that beleeue forgiuenes of ſinnes and euerlaſting life.
Now the word of God may fitly bee reſembled to writings and euidences: and thefThe agreemēt between the Word & Sacraments. Sacraments to ſeales which the Lord alone ſetteth to his owne letters. They are as a viſible Sermon preaching vntounto vsus moſt liuely the promiſes of God: that as the worde wee heare doth edifie and inſtruct the minde by the outward eares, ſo do the Sacraments by the eyes and other ſenſes. Firſt then, that wee may vnderſtand the doctrine & nature of the Sacraments: wee are to conſider, what the word and Sacraments hauehave in common, and how they agree one with another: then, what they hauehave peculiar and proper each to other, and how they differ one from another.
The argument betweene them ſtandeth in theſe points. Firſt, both are of God, and inſtruments which the Holye Ghoſt vſeth to this ende, to make vsus more and more one with Chriſt, and partakers of ſaluation: not that God needeth them, or that he is tyed vntounto them, (for as he can nouriſh without meate and drinke, ſo he can ſaue without word or Sacraments:) but becauſe wee neede them, hee vſeth them when hee will, and as often as it pleaſeth him. The ſame which is publiſhed and promiſed by the worde of God, is ſignified and ſealed by the Sacraments. For they are not a deliuering of new promiſes and articles of faith, but ſeale vp ſuch as are offered in the word. Secondly, although God vſe them as inſtruments of his grace, yet the eſpeciall working and forcible power of them, is not in them, but dependeth on God alone: ſo that wee muſt not thinke that whoſoeuer partaketh them is partaker of grace, ſaluation, forgiueneſſe of ſinnes, and euerlaſting glory, but the vertue of them floweth from him onelyonly as from a fountaine. A man may heare the word and receiue the Sacraments all the dayes of his life, and be neuer the better, except God change the minde, open the heart, enlighten the vnderſtanding, cleanſe the conſcience, and ſanctifie the affections to his glory.
Thirdly, as the preaching of the word profiteth nothing vnleſſe it be vnderſtood, applied, and receiued, butgHeb. 4, 1. tendeth to iudgement: ſo the Sacraments, except wee bring the hand of faith with vsus, cannot giuegive vsus faith nor grace, but tend to our condemnation. Yet, as the Goſpell is alwaies the ſauour of life vntounto life of it owne nature, and thehHeb. 4, 12. word liuely and of comfortable operation, howſoeuer the vnfaithfull turne it to be the ſauour of death vntounto death: So the Sacraments ceaſe not in themſelues to bee true Sacraments, although they bee adminiſtred by vnworthy Miniſters, and receiued by vnfaithfull people. For mans wickedneſſe cannot peruert, much leſſe euert the nature of Gods ordinance. Laſtly, as the beſt ſeede ſpringeth not vp and bringeth not fruit ſo ſoone as it is ſowne, but lyeth a time couered in the earth to take rooting: ſo the fruite reaped by the word, and benefit receiued by the Sacraments preſently appeareth not, but groweth and increaſeth at the time appointed of God, who will bleſſe them in his elect, at what ſeaſon himſelfe hath ordained.
Thus wee ſee what the word and Sacraments hauehave in common; both are inſtruments of the ſame grace, both hauehave their benefit, bleſsing, and force depending on God, both require faith to bee mingled with them, without which they are vnprofitable; and laſtly, they profite not by and by at the ſame moment they are publiſhed, adminiſtred, heard, or receiued: but God afterward worketh oftentimes by them in his children to their great comfort, when all fruite to come by them ſeemed to be buried. The Diſciples at the firſt vnderſtood no more of Chriſts reſurrection then the vnbeleeuing Iewes did, when hee ſaide,iIohn 2, 19. Deſtroy this Temple, and I w…ll builde it againe in three dayes: But they lay it vp in their hearts, and long afterward remember the words he ſpake vntounto them.
So whē they ſaw Chriſt riding to Ieruſalem, the multitude ſpreading their garments in the way, and cutting downe brancheskMat. 21, 8. from the trees, the Citty moued, and Children crying in the Temple, Hoſanna to the Sonne of Dauid: theylIohn 12, 16. vnderſtood none of thoſe things at the firſt: But when Ieſus was glorified, then remembred they that theſe things were written of him, and that they had done ſuch things vntounto him. If then at the preſent time of our hearing or receiuing, we finde not, nor feele the fruite and comfort we deſire: let vsus not doubt and deſpaire▪ but waite on God, who in his owne apointed times will make his owne ordinances auaileable to all his ſeruants. Thus much of the things that are common to the word and Sacraments.
In the next place let vsus ſeemDifference betweene the word and ſacraments. what they hauehave proper & peculiar, and ſo differ one from another. Firſt, foraſmuch as the Sacraments are appurtenances and dependances to the word, and are applied to this end to ſeale vp our communion with Chriſt, & our fellowſhip one with another: it appeareth that in men of riper yeares the teaching and hearing of the word preached, and the open confeſsion and profeſsion of faith did go before participation of the Sacraments, as Math. 28.nMat. 28, 19. Goe teach all Nations, that is, make them Diſciples of Chriſt, gaine them to the faith (as the word ſignifieth) and then baptize them. Thus Philip taught the Eunuch before hee baptized him, Acts 8. to whom when the Eunuch ſaid, What letteth mee to be baptized? Philip anſwered, If thou beleeueſt with all thine heart, thou maieſt: and he ſaid, I beleeue that Ieſus Chriſt is the Son of God. And Acts 10. Can any forbid water that theſe ſhould not be baptized, which hauehave receiued the Holy-Ghoſt as well as we? Indeede touching childrens baptiſme, there is another eſpeciall reſpect to be had, of which we ſhall ſpeake afterward: But touching others, this is the 1. difference betweene them, that whereas the word was offered euen to ſuch as were out of the Church not hauing heard of the name of Chriſt, and none excluded or debarred from the hearing of it, whether beleeuers or vnbeleeuers, holy, or prophane, Iew or Gentile, Barbarian or Schythian. 1, C. 14 No perſon being an vnbeleeuer or Infidell, was euer admitted to the Sacraments, although he ſhould offer himſelfe (for that had beene to giuegive tMat. 7, 6.that which is holy to Dogges, and to caſt pearles before Swine) but ſuch only as were inſtructed in the faith, and had made publike confeſsion thereof as members of the Church. Another difference is in the neceſsity, end, and vſe aſwell of the one as of the other. The preaching of the word is the ordinary meanes and inſtrument of the Holy-Ghoſt to beget and begin faith in vsus (except God doe deale extraordinarily, which of vsus is not to be looked for) and none hath entrance to Chriſt but by faith: ſo that men, if they will be ſaued, muſt heare it. But the Sacraments are of another nature, they cannot ingender faith in vsus: we muſt bring faith with vsus, leaſt we partake them vnworthily, ſo that hee which beleeueth, and could not come to the Sacraments, is yet partaker of ſaluation. Wherefore the neceſsity of them is not ſimply and abſolutely ſo great, that without exception a man cannot bee ſaued without them: for it is the contempt, not the want of them that bringeth danger and damnation. Thirdly, it may ſometimes fall out, that in a viſible Church, the word preached may be found (as an eſſentiall note of the Church) without the Sacraments, and yet be a true Church of God: ſo that the word may be without the Sacraments, but the Sacraments cannot be without the word, as a writing may bee without a ſeale, but not the ſeale without the writing; ſet a ſeale to a blanke, and it is vaine, voyde, and vnprofitable. Laſt of all, the preaching of the word rouſeth and affecteth onelye one of the ſenſes, to wit, the eares, wee ſee it not, wee touch it not, wee handle it not, only wee heare the ſound thereof: but the Sacraments are offered to the eyes as well as to the eares, ſo that wee doe euē behold Ieſus Chriſt as it were crucified before vsus, nay they moue and ſtirre vp the reſt of the ſenſes, whereby wee may vnderſtand what they bring, to what ende they ſerue, and how they doe auaile vntounto our faith, making vsus after a ſorte to handle Chriſt with our hands, and to ſee him with our eyes, to taſte him and touch him with our whole body. Wherefore, they douHow the ſacraments are more effectuall then the word. more ſeale vp then the word, not that God is more true of his promiſe when he worketh by ſignes, then when he ſpeaketh by his word: but in reſpect of the manner of teaching and receiuing, becauſe by his Sacraments hee repreſenteth his promiſes as it were painted in a Table,aHorat. lib. de arte pocti. Segnius irritant animos, demiſſa per aures, quam quae ſunt oculis ſubiecta fidelibus, &c. and ſetteth them foorth liuely as in a picture before our eyes, that we may not only heare, but ſee, handle, touch, taſte, and euen digeſt them. Againe, the promiſe of the Goſpel is more effectually declared and ſealed vp by the Sacraments then by the bare word, not for the ſubſtance and matter it ſelfe, but for the manner of working which is heere full, perfect, and more effectuall: ſo as that which wee perceiue and receiue by many ſenſes, as hearing and ſeeing, is more ſure and certaine then that which is diſcerned by hearing onelyonly.
Hitherto of the agreements and differences betweene word and Sacraments, and we hauehave ſhewed that ſo ſoone as God gaue his word, immediately he ſeconded the ſame with his Sacraments. The vſes which wee are to make Vſe 1 heereof, are theſe. Firſt, ſeeing God contenteth not himſelfe with the word onelyonly, but addeth the Sacraments in all ages and times of the Church, which proceedeth partly through his owne goodneſſe, and partly through mans weakeneſſe: we ought to bee ſo farre from deſpiſing the Sacraments, that contrary-wiſe we muſt confeſſe the benefite, vſe, and worthineſſe of them can neuer be ſufficiently magnified, and commended, nor they with ſufficient reuerence be receiued. Wee are dull to conceiue his promiſes, & ſlow to remember them, we are full of doubtting & vnbeleefe: we are like to Thomas bIohn 20, 25.one of the Diſciples, we will not beleeue them vntill in ſome ſort we ſee them, & in ſome meaſure feele them in our hearts. Wherefore God hath ordained theſe myſteries and holy actions, to keepe in continuall memory his great benefits beſtowed vponupon man, to ſeale vp his promiſes, and as it were to offer vntounto our ſight thoſe things which inwardly hee performeth to vsus, and thereby ſtrengtheneth and increaſeth our faith through the working of his Spirit in our ſoules. An houſe, the more props and poſtes it hath to ſuſtaine & ſupport it, the more weake and ruinous it is; whereas if it were ſtrong enough, it needed nothing to beare it vp: euen ſo, ſeeing God contenteth not himſelfe with beſtowing vponupon vsus, and bleſsing of vsus with his word, but giueth vntounto vsus together with his word his holy Sacraments alſo, ſo that our faith is not onelyonly vnderſet with the one, but vnderpropped with the other, it ſerueth to lay before our eyes our weakeneſſe, our diſtruſt, and our vnbeleefe. For if we had fulneſſe and perfection of faith, we ſhould hauehave no neede eyther of the worde or Sacraments: and therefore when this world ſhall hauehave an end, the miniſtry of the word ſhall ceaſe, and the adminiſtration of the Sacramēts ſhall be aboliſhed.
Seeing, then the word is not ſufficient, but the Sacraments were added for further aſſurance: wee muſt in this behalfe conſider the great goodneſſe of God towards vsus, who doth not onelyonly giuegive vsus faith by his word as by his ſauing inſtrument, but hath alſo added to his word, Sacraments or ſeales of his promiſe and grace, that by the lawfull vſe of them he might vphold and ſtrengthen our faith through his bleſſed Spirit. For in aſmuch as the Lorde not onelyonly ſent the bleſſed ſeede, for the redemption of mankinde, for the remiſsion of our ſinnes, and for the bruſing of the Serpents head, but ordained for vsus Sacraments to bee pledges of his promiſes, teſtimonies of his faithfulneſſe and remedies of our diſtruſtfulneſſe: we muſt freely confeſſe and thankfullye acknowledge the bottomleſſe depth of Gods endleſſe mercy towards vsus, who vouchſafeth to be our God, to be reconciled to vsus being vile and miſerable ſinners, to make a league & couenant with duſt and aſhes, and deliuer his onelyonly Sonne to ſuffer the ſhamefull death of the Croſſe for vsus. And withall wee muſt …abor more and more to feele our owne blindneſſe, diſtruſt, infidelity, and peruerſe nature; wee would eaſily forget this mercy of God vnleſſe it had beene continually repreſented before our eyes.
Againe, ſeeing nothing is offered and giuen in the Sacraments Vſe 2 which is not publiſhed in the Goſpell, ſeeing they cannot bee where there is no word, and ſeeing the ſame Chriſt with all his benefits is propounded in both: it meeteth with a common corruption and lamentable practiſe among many profeſſors, that deſire and craue, eſpecially in ſickneſſe and extremity, often to come to the Lords Table, but eſteeme little of the preaching of the word, and that ſeeme to languiſh with a longing after the Sacrament, but neuer mourne and lament for want of the word: which is as great an error and madneſſe, as if one ſhould euer looke vponupon the ſeale of his writings, but neuer regard the conueiance of his eſtate. Is there not one God, the author of both? Is there not one Spirite, that ſealeth vp his promiſes by both? Is Chriſt deuided; that ſpeaketh euidently vntounto vsus in both? How is it then, that many deſire the Sacrament of the Lords ſupper, & ſeeme to pine away through want thereof, who neuer wiſh or regard the preaching of the Goſpell, which is the foode of the ſoule, the key of the Kingdome, the immortall ſeede of regeneration, and the high ordinance of God to ſaue thoſecRo. 1, 16, and 10, 14. that beleeue? And whence proceedeth it, but from palpable ignorance in the matters of God and their owne ſaluation, to be much troubled that the Sacrament is not brought vntounto them, and yet neuer couet to hauehave a worde of comforte ſpoken to them in due ſeaſon. Let all ſuch perſons vnderſtand, that as the MiniſterdActs 15, 21, and 19, 4, and 2, 42, 40. is charged from God to teach eueryevery Sabboath day, and to preach the word in ſeaſon and out of ſeaſon: to deale the bread to the hungry, and to giuegive vntounto eueryevery one in the family his portion: ſo is it required of all the people to deſire the ſincere milk of the word of God that they may grow thereby; which, howſoeuer it bee to them that periſh, fooliſhneſſe; yet to ſuch as are called,e1 Cor. 1, 24. it is the wiſedome of God and the power of God.
Thus Origen, a man excellently learned, & among the Ancients one of the moſt ancient, ſaith, When yee receiue the Lords ſupper with al heed & reuerence, ye take heed that no ſmal peece fal frō it by negligence to the ground: how thē do you think it is a matter of leſſe heinous offence to neglect his word then his body? Wherby we ſee in the iudgement of this Father and Doctour of the Church, the loſſe of the word is as great a want as the loſſe of the Sacrament, and the neglect of the word is as high an offence as the neglect of the Sacramēt, for aſmuch as one God is the author of them both, and the worker by them both.
Wherefore, we are deceiued if wee make account that there is leſſe danger in neglecting the word of God, then in neglecting the Sacrament of his laſt ſupper: but wee muſt take heede, that while wee willingly deſire the one, wee doe not wilfully deſpiſe the other. For wee muſt carefully conſider, that as the Sacrament is a viſible word, ſo the worde is a ſpeaking Sacrament: and as God lifteth vp his voice vntounto vsus in the one, ſo hee reacheth out his hand vntounto vsus in the other. Wee muſt as well heare when hee calleth, as receiue when hee offereth. Now by his word preached, hee calleth: by his Sacraments adminiſtred, hee offereth his graces vntounto vsus: and, as wee muſt hauehave hands ſtretched out for the one, ſo wee muſt hauehave eares opened for the other.
Laſtly, ſeeing the Sacraments are ſo neerely linked together, Vſe 3 and ioyne as friends hand in hand one with another, it checketh all ſuch as are content to come ordinarily and vſually to heare the word, and will ſcarce miſſe one Sermon: howbeit when the Sacrament of the ſupper is adminiſtred, they are ſo ſenceleſſe and ſecure, that except it bee at Eaſter, (when they come to it of cuſtome rather then of conſcience, for feare rather then of faith) they make ſmall reckoning of it; neither thinke it their duty to reſort vntounto it.
Woe vntounto all them that vnioyne and put aſunder thoſe things, which God hath coupled together: woe vntounto ſuch as doe the worke of the Lord negligently or deceitfully. This is to ſerue him … halfes, and to worſhip him after our owne inuentions. For as it is a counterfeit repentance to leaue one ſinne, and cleaue to another: ſo it is a fained holineſſe to follow one ordinance of God, and to omit or forſake another. True repentance ſtandeth in denying of all ſinne: and true religion conſiſteth in practiſing of all good things of God. Among many that are often hearers of the worde, you ſhall not finde many that are often receiuers of the Supper of the Lord. Theſe are like vntounto Ahaz, mentioned in the Prophet Eſay, when God offered vntounto him a ſigne, and bad him, aske it eyther in the depth, Eſay 7, 11.or in the height aboue, to ſtrengthen his faith, and aſſure him of the promiſe of God, hee neglected and contemned the ſame, through prophaneneſſe of heart, albeit he anſwered in words, hee would not tempt the Lorde: This man is worthily branded in the Scripture with the note of a wicked man:Verſe 12. 2 Chron. 28, 22. and hath it ſet vponupon him as a mark whereby he may be knowne, for aſmuch as in refuſing to receiue a ſigne, beſide all his other ſinnes, he breaketh out into many ſinnes, and ſheweth his contempt, vnthankfulneſſe, hatred, pride, infidelity, and hypocriſie. So it is with ſuch as liue among vsus,What ſinnes they commit that neglect the vſe of the Sacraments. and louelove not to come to the Table of the Lord. Firſt, they are diſobedient to God, & refuſe to doe that which hee commandeth them to doe. They contemne the miniſtry of thoſe whome God hath ſent to offer vntounto vsus the ſeales of his louelove, the aſſurances of his promiſes, and the pledges of our ſaluation. To rebel againſt God is no ſmall ſinne, and to deny openly without feare and without ſhame to obey his will.
Secondly, ſuch as abſent themſelues from the Sacraments are moſt vnthankefull vntounto God, who ſpareth our weakeneſſe, and offereth vntounto vsus wholeſome ſtayes, as it were firme and ſtrong pillars to vphold our faith. Such as hauehave the greateſt and ſtrongeſt faith, and hauehave attained to the higheſt meaſure of aſſurance, doe yet in this life ſtand as much in neede of the Sacraments, as a ruinous building doth of ſhores and ſupporters, or a weake body doth of meat and nouriſhment.
Thirdly, they are guilty of the greeuous ſinne and horrible crime of hatred againſt God, becauſe like to Ahaz as much as lyeth in them, they would hauehave the glory of God darkened, that it might not ſhine, and the truth of God buried, that it might not appeare in the performance of his promiſes. If theſe men were perſwaded in their hearts, that the neglect of the Sacraments is a ſecret hatred againſt God, and an vniuſt detaining from him the praiſe and honour that is due to his great name, they wold make more conſcience of this ſinne then commonly they doe.
Fourthly, ſuch as come not vntounto them with feare and reuerence, are poſſeſſed with ſpiritual pride and preſumption, which is a dangerous diſeaſe, and ſo much the more dangerous, by how much it is the leſſe eſpied. For theſe men do imagine they hauehave ſtrength of faith, greater then indeed they hauehave: and in that high and haughty conceit of their owne guifts, doe contemne the vſe of the Sacraments, as neede-leſſe and ſuperfluous things: Theſe are they that ſay they are rich, and hauehave need of nothing, and yet know not that they are wretched and miſerable, and poore, and blinde, and naked: theſe are heart-ſicke and yet feele it not, and are neere without ſpeedy repentance vntounto condemnation. For as the ſicke man that refuſeth wholeſome medicines & ſoueraigne preſeruatiues, increaſeth his diſeaſe, and draweth death willingly and wilfully vponupon himſelfe: ſo ſuch perſons as regard not the Sacraments, which god (as the ſpiritual Phyſition of our ſoules) offereth vntounto vsus, as meanes to reſtore vsus and recouer vsus from the venemous poiſon of vnbeleefe, which wee hauehave drunke from our firſt parents, doe by little and little harden themſelues, and iuſtly periſh in the euill way.
Fiftly, they bewray their infidelity, and an euill perſwaſion of the truth & power of God, as Ahaz did when he refuſed the ſigne which of his grace and goodnes was offered vntounto him. He ſaide, he would not aske a ſigne neyther tempt God; but becauſe he asked not a ſigne, therefore he tempted God. So doe all they that refuſe to helpe the weakeneſſe of their faith by the vſe of the Sacraments, they tempt God, and make tryall whether hee will ſaue them, or can ſaue them, without thoſe ordinary meanes that he hath ordained. This is a true and certaine rule, that all they which hauehave faith will bee carefull to ſtrengthen their faith: ſuch as hauehave no faith at all, regard not any meanes whereby they may obtaine faith; as they that hauehave life in them ſeeke to ſuſtaine it, but the dead ſtirre not hand or foote.
Laſtly, ſuch perſons as care not to be preſent at the Sacraments, hauehave their hearts poſſeſſed with hypocriſie and deepe diſsimulation, and do indeed and in truth, no better then mocke God and godlineſſe. They profeſſe themſelues to be deſirous to know God, and to ſerue him with a perfect heart, and with a willing minde, in aſmuch as they are partakers of the worde; howbeit, becauſe they regard not to reſort to his Table, and to ſit downe with him as his gueſts: they are farre from that truth and inward ſincerity that ought to be in all the ſeruants of God. Thus then we ſee how many ſinnes do concurre and meet together, in all ſuch as doe not conſtantly and conſcionably frequent the Sacraments, which muſt be duely conſidered of vsus, leaſt by heaping vp all theſe ſins in the necke one of another, wee alſo bring downe from heauen vponupon our heads many puniſhments and plagues, according to our iuſt deſeruings. For inaſmuch as the Lord not onelyonly ſent the bleſſed Seede for the redemption of mankinde, for the remiſsion of ſinnes, and for the bruſing of the Serpents head, but ordained for vsus Sacraments to bee pledges of his promiſes, teſtimonies of his faithfulneſſe, and remedies of our diſtruſt; we muſt confeſſe and thankfully acknowledge the bottomeleſſe depth of his mercy towards vsus, who vouchſafeth to bee our God, to bee reconciled vntounto vsus being vile & miſerable ſinners, to make a league and couenant with duſt and aſhes, and to deliuer his onelyonly ſonne to ſuffer the bitter death of the ſhamefull Croſſe. And withall wee muſt confeſſe, and labour more and more to feele our owne blindnes, and infidelity, which mercy we would eaſily forget, vnleſſe it had beene continually repreſented before our eyes.