The New Covenant, Book 1 · Chapter 11
CHAP. XI. Of the third inward part of a Sacrament.
THus much wee hauehave ſpoken touching the holy Spirite, being the ſecond inward part: the third inward partaChriſt is the 3. inward part of a Sacrament. is Ieſus Chriſt crucified, the very ſubiect and ſubſtance of all Sacraments. He was repreſented by circumciſion and the Paſchal Lambe, by Manna and the water that flowed out of the Rocke: and hee is repreſented in baptiſme and in the Lords Supper. When we receiue the outward ſignes, God the Father offereth his Sonne & all his graces with him, to confirme our faith therby. The ſigne is but a figure and token: Chriſt is the truth & ſubſtance. This we ſhewed before, Chap. 2. in the deſcription of a Sacrament, that therein Chriſt and all his ſauing graces are truely offered, ſealed vp, and giuen to the faithfull that beleeue in his name. Heereunto commeth the doctrine of the Apoſtle, where he teacheth that the Iewiſh Sacraments, being in the truth of them the ſame with ours, did ſignifieb1 Cor. 10, 1, 2, 3, 4, 5. Chriſt, for They dranke of the ſpirituall Rocke that followed them, and that Rocke was Chriſt. So he doth teach elſewher, that by baptiſme wecGal. 3, 27. put on Chriſt, we are buried into his death, and are planteddRom. 6, 4, 5. Col. 2.11.12. into the ſimilitude of his reſurrection. Wherefore, this is the vſe and end of the Sacraments, to leade our faith to the onelyonly Sacrifice of Chriſt once offered vponupon the Croſſe, as to the onelyonly ground-worke and foundation of our ſaluation: as touching the other Sacrament, the ſame Apoſtle ſheweth, that the breaking of the bread ſealeth vp thee1 Cor. 10.16 communion of his body, and the pouring out the wine the communion of his blood. So then, this is an euident, plaine, and manifeſt truth, confirmed by teſtimony of the Scripture, that Chriſt is the matter and ſubſtance of a Sacrament.
Vſe 1 Heereby, we gather great ſtrength of faith. If Chriſt be offered with all his merites, then let vsus lay hold vponupon him and not let him goe: let vsus ſtretch forth the hand of faith, and receiue him into our hearts. Wherefore, when Sathan aſſaulteth vsus, touching our faith in Chriſt and affiance in his promiſes, perſwading vsus we are not elected, iuſtified, and indued with faith, and thereby ſeeketh to cut off our hand from applying, or to blinde our eye from looking vponupon the brazen Serpent, that is, Chriſt ſitting at the right hand of his Father: let vsus runne vntounto him, let vsus hunger and thirſt after his righteouſneſſe, let vsus acknowledge him to bee our wiſedome, our righteouſneſſe, our ſanctification, and redemption, and let vsus looke for our ſaluation from him and in him. What though our faith be fraile and weake? What though it be as a graine of a Muſtard-ſeede, which is very little and ſmall? What if it bee but as the growth and ſtrength of a Childe, which is ready to fall except he be ſtayed vp? yet this weake, this ſmall, this little, this fraile, this feeble faith, is able and ſufficient to ingraft vsus into Chriſt. A childe taking a ſtaffe in his hand, is able to hold it, as truely though not as ſtrongly as a man: ſo if wee lay holde vponupon Chriſt by faith, though we doe it with many wants, & much weakneſſe, yet it ſhall ſerue and ſuffice vsus to ſaluation. For God looketh not ſo much to the perfectiō as to the truth of faith, neither ſo much to the meaſure as to the manner of our beleeuing. Euen asfMar. 8, 24. the blinde man in the Goſpel when he began to perceiue the mouing of men, and ſaw them walking as trees, when yet hee could not diſcerne their bodies, did as truely and certainly ſee them as other did, though not ſo cleerely, plainely, and diſtinctly: So when we hauehave the leaſt ſparke of faith, it will as truely aſſure vsus of our ſaluation as a ſtronger.
The poore priſoner that lyeth in a deepe and dark dungeon, may as wel diſcerne the light of the Sunne at a little hole and creuice, as he that walketh in the open ayre; ſo albeit we be compaſſed about with ignorance, doubtings, weakeneſſe, and manifold fraileties of the fleſ…, yet by a dimme light and ſight of faith, we may certainly apply vntounto vsus the mercies of GOD and the merites of Chriſt, as well as if we had a ſtrong and perfect perſwaſion of our election and ſaluation before the foundations of the world. Thus we ſee, howſoeuer the faithfull may be afflicted, yetg2 Cor. 4, 8, 9 they are not diſtreſſed: thogh tempted, yet not ouerwhelmed: though caſt downe, yet they periſh not, For h1 Iohn 5, 4.this is their victory that hath ouercome this world, euen their faith, whereby they apprehend Ieſus Chriſt, who is offered of God the Father in the Sacraments to all the faithfull.
Secondly, if Chriſt be giuen vsus, how ſhould not the Vſe 2 Father with him giuegive vsus all things elſe? as theiRom. 8, 32.22, 23. Apoſtle concludeth, If God ſpared not his owne Sonne, but gaue him for vsus all to death: how ſhall he not with him giuegive vsus al things alſo? When we enioy him we enioy al things; if we want him it is nothing, though wee abound in all things elſe. Wherefore, when the Father gaue him for vsus, it is more then if he had giuen to vsus heauen and earth. For hauing right & intereſt in him, we hauehave poſſeſsion of all things, his righteouſnes, his ſanctificatiō, his obediēce, his innocency, & whatſoeuer he hath is made ours. He that hath Chriſt who is the Lord of al, cānot doubt but he is made partaker of that which is his. He that hath Chriſt who is heirekHeb. 1, 2. of al things, may aſſure himſelf to be made fellow heire with him. This is it the Apoſtle ſaith,l1 Cor. 3, 21. Let no man reioyce in men: for all things are yours; whether it bee Paul or Apollos, or Cephas, or the world, or life, or death, whether they be things preſent, or things to come, euē al are yours, & ye Chriſts, & Chriſt Gods. Whē a parcel of ground is purchaſed and made ours, thereby the profit and commodity thereof is made ours alſo: ſo whē Chriſt by the free donatiō o… God the father is giuē vntounto vsus, his righteouſnes & obedience becommeth wholy ours together with him. Hee then that hath Chriſt, hath al things: he that hath not Chriſt, hath nothing, howſoeuer he thinke himſelfe to be ſomthing. If we hauehave him giuen vntounto vsus, let vsus take no thought for any other thing whatſoeuer. He is the maine and greateſt guift, the reſt are but appurtenances vntounto it, or dependants vponupon it. Let vsus therefore watch ouer our hearts, that they be not ſet vponupon other guifts more then vponupon him; and reioyce more in that the Father hath giuen vsus his owne Sonne, then if wee had receiued a great poſſeſsion and an earthly kingdome.
Vſe 3 Thirdly, is Chriſt the ſubſtance and inward part of a Sacrament, the ſigne being as it were the body, and the thing ſignified as the ſoule? Then there hath been from the beginning the ſame truth of religion, the ſame faith, and the ſame meanes of faith. Wee hauehave had the ſame Sacraments for ſubſtance throughout all generations. There was a difference in the manner and outward diſpenſation according vntounto the ſeuerall ages & growth of the Church, according to the ſeuerall times and ſeaſons that God hath appointed: howbeit the ſubſtance and effect, the truth & things ſignified are one and the ſame, as the bodye is one albeit it receiue diuers garments to couer it. The Paſſeouer and Supper of the Lord, agree in the inward ſignification, both of them repreſenting, teaching, and offering the merites of Chriſts death. Baptiſme & circumciſion are likewiſe the ſame in ſubſtance, the one cutting off, the other waſhing away the naturall contagion and corruption of ſinne by the ſhedding of the blood of the Meſsiah. The ſame Goſpell was preached to Adam by the Lord himſelfe, and afterward reuealed to Abraham and his poſterity: as alſo it was publiſhed by Chriſt and his Apoſtles: albeit in the time of the lawe more darkely and obſcurely, but in the time of grace more plainely and cleerely. The ſame ſauing and iuſtifying faith was in Abraham the Father of the faithfull, and in all other that euer were or ſhalbe ſaued: And therefore Iohn 1, 29.Reuel. 13, 8. Chriſt is called The Lambe of God which taketh away the ſinnes of the world. And in another place, The lambe ſlaine from the foundation of the world. To this purpoſe the Apoſtle ſpeaketh, 1 Cor. 10. That the Iſraelites did eate the ſame ſpirituall meat, and dranke of the ſame ſpirituall drinke (that wee doe) for they dranke of that ſpirituall Rocke which followed them, and that Rocke was Chriſt. Likewiſe in the Epiſtle to the Hebrewes, Chap. 13. Ieſus Chriſt yeſterday and to day, and the ſame for euer. Hee was alwayes the foundation of the Church, and the Fathers were ſaued by no other meanes then we are, that is, through him onelyonly. God hath appointed him ouer al things, to be the head of the Church, and the Sauiour of his body, Epheſ. 1, 22, and 4, 16. There is giuen no other name vnderunder heauen, whereby we muſt bee ſaued, Acts 4, 12. No man knoweth the Father, but the Sonne, and he to whome the Sonne will reueale him, Math. 11, 27.Ioh. 14, 16.
Laſtly, he ſaith of himſelfe, I am the way, and the truth, and the life: In which words, hee ſpeaketh excluſiuely, ſhutting out all others, and meaneth that hee is the way alone, the truth alone, and the life alone, by which Adam and all his poſterity that beleeued, attained vntounto ſaluation. No man therefore commeth vntounto the Father but by him. He ſheweth, Iohn 8.56. that Abraham reioyced to ſee his day, and he ſaw it, and was glad. They which liued vnderunder the law and before the law as well as ſuch as liue vnderunder the Goſpell, were no otherwiſe iuſtified, reconciled, and ſaued, then by the blood of the onelyonly mediator Chriſt Ieſus, who indeed was the end of the law: foraſmuch as the Goſpell is no other then the law promiſed, Rom. 1, 2. 1 Pet. 1 10. and the lawe is no other then the Goſpell exhibited and accompliſhed, and all the Prophets beare witneſſe of Chriſt and his Goſpell, Acts 10. For albeit he was manifeſted in the fleſh in the laſt age of the world, and was crucified when the fulnes of time came: yet his death was as effectual to the faithfull before the flood and after the flood, before the law and after the giuing of the law, as to the faithfull that liued with Chriſt, and after the aſcenſion of Chriſt: and it was as powerfull and profitable to them that liued before he dwelt vponupon the earth, as when hee did hang vppon the Croſſe. This point duely marked, offereth vntounto vsus diuers good meditations to bee pondered in our hearts. Firſt, that there is but one faith, and one true religion, one way to heauen, and one truth in all the Sacraments, albeit they hauehave diuers formes and figures. We hauehave one Lord, and one Baptiſme, ſaith the Apoſtle, Epheſ. 4.Gal. 1, 8. We hauehave but one Chriſt, and one Goſpell. If an Angell from heauen preach any other Goſpell, any other faith, any other Chriſt, any other Sacraments, let him be accurſed. Secondly, the Fathers before Chriſts incarnation and taking fleſh of the bleſſed Virgin were ſaued, and went in ſoule to heauen as directly and certainely as they doe that dye now in the faith of Chriſt. The gates of the kingdome of heauen were not as a Pallace that is locked and bar…ed, but they were opened to all beleeuers, before the reſurrection and aſcenſion of Chriſt, as wel as in our daies, when he ſitteth at the right hand of his Father, and maketh continuall interceſsion for vsus. Enoch and Elias were tranſlated from the earth, and aſcended into heauen: they were in Abrahams boſome,Luke 16.26. and 23, 42.43. which is no other then heauen, Luke 16.26. So the penitent theefe before Chriſt roſe again went with him into Paradice, Luke 23. which is nothing elſe but the kingdome of heauen, as appeareth by comparing the requeſt of the theefe with the anſwere of Chriſt. The Prophet Dauid ſaith, Pſalme 112. The righteous ſhal be in euerlaſting remembrance. And Salomon Prou. 10, 7. The memory of the iuſt is bleſſed. For ſeeing they are iuſtified by the ſame meanes that we are, why ſhould they not receiue the crowne of glory, and reward of righteouſneſſe in the ſame manner that we do? This ſerueth to ouerthrow the doctrin of the Church of the Romaniſts, I doe not meane the true Church to which Paul wrote, but the falſe Church of the Romaniſts that now glory in the name of a Church, as they do in the name of Catholikes. But like Church, like Catholikes: a baſtard Church, baſtard Catholikes. Their Church is antichriſtian, and they themſelues heretickes: they hauehave a name that they liue, but they are dead. Theſe men (as if they were of counſell with God) take vponupon them to tel vsus many ſecrets and hidden myſteries in heauen & hell, as if they had ſearched the vtmoſt bounds and borders of them.The popiſh orders of Angels. In heauen they ſticke not to define the degrees and orders of Angels, and they number vp nine ſeuerall names of them, Principalities, rules, powers, dominions, thrones, Cherubim, Seraphim, Angels, and Archangels. Likewiſe they make foure infernall and ſubterreſtriall places, hell, purgatory, limbus infantum, The popiſh diuiſion of Hell.& limbus patrum. Hell is made the loweſt roome where the Reprobate and damned abide in euerlaſting fire, from whence is no redemption. Purgatory is the next hotte houſe, where the ſoules of ſuch as dye in veniall ſinnes lye puling and purging themſelues till they bee helped out by dirges and maſſes, and pardons, and ſuch like trumpery and foolery, that I doe not ſay, impiety and blaſphemy. The third dungeon is called limbus puerorum, where children remaine and continue that dye vnbaptized, which hau… loſt the glory of heauen, and yet lye there without paine and torment: a gentle kinde of hell inuented by themſelues, and contradicted alſo by their owne writers, among whom many teach that the want of heauen is as great a puniſhment as the ſenſe of hell. The laſt Cabbine of hell which is the vppermoſt, is limbus patrum, where the Fathers liued before Chriſt. Heere is deepe diuinity of no ſmall fooles, heere are the great keyes of the popiſh religion: howbeit becauſe they are vttered without warrant, they may be laughed at without danger, and reiected without reproofe. Laſtly, our religion and doctrine of the Sacraments that we profeſſe, cannot be vpbraided with ſtrangeneſſe and nouelty: we teach, we receiue, wee practiſe no more then was beleeued and receiued from the beginning. The forme of our Church ſeruice is in ſubſtance the ſame which the Iewes vſed in their Synagogues: for they read a Lecture out of the law and Prophets,Acts 13, 15. Acts 15, 21. They preached the word, they prayed, they ſung Pſalmes, and adminiſtred the Sacraments. So in the primitiue Church they had all theſe, they began with confeſsion of ſinnes, they had the vſe of baptiſme and the Lords Supper in a knowne tongue, as alſo the manner is among vsus. It is the popiſh religion that ſauoureth of nouelty, and is defiled altogether in the marrow and pith of it with newfangledneſſe, ſome part of it being taken from the Pagans, and ſome borrowed from the Iewes, and ſome deuiſed by themſelues, to pleaſe and allure all ſortes; as the Alchoran of the Turkes was patched and pieced together, partly from one ſect and partly from another, to try if by all meanes they might draw many Diſciples after them, and ſo make them twofolde more the children of hell then themſelues.
Vſe 4 Laſtly, hauehave we Chriſt deliuered vntounto vsus in the Sacraments? Then let vsus imbrace and lay hold vponupon him, and let vsus feed vponupon him, foraſmuch as wee hauehave all things neceſſary for vsus giuē vntounto vsus by the riches of gods grace. For he that findeth him, wanteth nothing. Hee hath wholeſome meate to eate: he hath a precious garment to put on: he hath the poſts of his houſe ſprinkled with the blood of the Lambe, that the Angel of the Lord cannot deſtroy him. The heauenly bleſsings of God contained in his word, in his Sacraments, and in the exerciſes of our religion are moſt plentifull and excellent feaſts, & ſpiritual nouriſhment to his ſeruants. The Prophet ſpeaking of the ſoules prouiſion which the great ſhepheard of the folde maketh for the ſheepe of his paſture, ſaith, Pſal. 23. Thou prepareſt a Table before me, in the preſence of mine enemies: thou annointeſt my head with oyle, my cup runneth ouer. Pſal. 36, 8.9.And in another place, They ſhall bee abundantly ſatisfied with the fatneſſe of th ne houſe, and thou ſhalt make them drinke of the ri…er of thy pleaſures. Salomon in the book of the Prouerbs d…ſcribeth this feaſt at large, and ſetteth downe the Maiſter of the feaſt, the place of the feaſt, the cookes and dreſſers of the feaſt, the abundance of the prouiſion, and the inuiting of the gueſts, Prou. 9, 1.2, 3.Pſal. 9, 1, 2, 3. Wiſedome hath builded her houſe, ſhe hath hewen out her ſeauen pillars, ſhe hath killed her beaſts, ſhe hath mingled her wine, ſhe hath alſo furniſhed her Table, ſhe hath ſent forth her maidens, ſhe cryeth vponupon the high places of the Citty, &c. Theſe heauenly bleſsings which are the ſoules diet, do as truely and fully ſatisfie and ſuſtaine the life, the health, the ſtrength, and good eſtate of the ſoule, as all outward prouiſion doth nouriſh and maintaine the body: & therfore the Prophet cryeth, Ho, eueryevery one that thirſteth, Eſay 55, 5.come ye to the waters, and he that hath no money: come ye, buy, and eate, yea come, buy wine and milke without mony and without price. So doth Wiſedome call the ſimple-hearted,Prou. 9, 5. Come eate of my bread, and drinke of the wine which I hauehave mingled. Seeing then we hauehave ſo many kinde callings, let vsus not refuſe to come, leaſt thereby we refuſe Chriſt himſelfe, who is both the maiſter and matter of the feaſt, the feeder and the food, the nouriſher and the nouriſhment. Let vsus not be like to that vngodly and vngracious ſonne, who being called of his father to worke in his vineyard, anſwered readily, but anſwered hypocritically,Mat. 21, 30. I will Sir, but went not. If our hearts be toward God, as his is toward vsus, let vsus ſit with him at the Table, and eate in his preſence. If we open the doore to him, he will come in to vsus, and we ſhall ſuppe with him, and he with vsus, Reue. 3.20. Hence it is, that Chriſt proclaimeth, Ioh. 6.51. If any man eate of this bread, he ſhall liue for euer. If wee come to his Table, and receiue not this bread of life, we were better not come at all.
Theſe things beeing thus made plaine and manifeſt, let vsus remember that excellent exhortation of the Apoſtle, 1. Corinthians, Chapter 5. ſtirring vp the Corinthians vponupon this conſideration to bee carefull ſolemnly to keepe this feaſt, that ſeeing Chriſt our Paſchall Lambe is ſlaine and crucified for vsus, and for our ſaluation, wee ſhould become a new lumpe, wee ſhould purge out the leauen of maliciouſneſſe, and eueryevery one follow after newneſſe of life. The Paſſeouer was an inſtitution of God to the Iſraelites, that they ſhould kill and eate a Lambe without ſpot, to bee a type and figure of that true Lambe; and that with the blood thereof, the poſtes of their doores ſhould be ſprinckled, to the ende that the deſtroyer might paſſe ouer their houſes whē he ſlew the Egyptians.
Now, theſe types are our examples, and were written to admoniſh vsus vponupon whome the ends of the world are come. The Lambe figured out Chriſt: the ſprinkling of their poſtes with the blood of the Lambe, figured out the ſprinkling of our conſciēces with the blood of Chriſt: the paſsing ouer of them repreſented the merite of his death, through which God paſſeth ouer our ſinnes, and doth not impute them vntounto vsus: the feaſt of the Paſſeouer noteth out the ſpirituall ioy that wee are to receiue for our deliuerance from Sathan and eternall death: the keeping of the feaſt without leauen ſignifieth the caſting out of the remnants of infidelity, and the infection of ſinne, and ſtirreth vsus vp to leade an holye, vncorrupt, and vnblameable life, in token of thankfulneſſe to him that hath deliuered vsus from ſo great wrath and vengeance to come, and ſaued vsus from death and damnation.
Hence it is, that the Apoſtle ſaith, 1. Corinthians, Chapter 5. verſe 7, 8. Purge out therfore the olde leauen that ye may bee a new lumpe, as yee are vnleauened: for Chriſt our Paſſeouer is ſacrificed for vsus: Therfore let vsus keep the feast not with old leauen, neither with the leauen of malice & wickednes, but with the vnleauened bread of ſincerity and truth. Then indeede wee acknowledge Chriſt to be pteſent with vsus in the Sacraments, and confeſſe that we are made partakers of him & his graces, when we learne to dye to ſinne, and to renounce all our euill waies, and ſeeke to be vnited vntounto him. We cannot be partakers of his holineſſe, except we forſake our owne vnrighteouſneſſe. And heereby wee may examine our ſelues, whether Chriſt be in vsus or not, for then the body is dead becauſe of ſinne, but the ſpirite is aliue through righteouſneſſe. This is that which the Apoſtle teacheth, 2. Cor. 5, 17. If any man be in Chriſt, let him be a new creature: old things are paſſed away, behold al things are become new. So the Prophets propheſying of the kingdome of Chriſt, do foretell of a new heauen and new earth, Eſay 65, 17.ſignifying thereby that all ſuch as belong to Chriſt and hauehave him dwelling in them by faith, muſt bee renewed and regenerated by water and the Holy Ghoſt. He is not as a dead body that hath no working: but hee worketh whereſoeuer he commeth and dwelleth, and altereth al thoſe that are truely partakers of him, not in ſubſtance, but in qualitie, giuing them new mindes, new wils, new affections, and a new conuerſation. Happy are they that finde this change in them, for they ſhall bee ſaued in that great day of the Lord, the day of account, when the mouth of iniquity ſhall be ſtopped, and all the vngodly put to ſilence. Thus much of the third inward part of a Sacrament.