The New Covenant, Book 1 · Chapter 2
CHAP. 2. What a Sacrament is.
IN eueryevery treatiſe and diſcourſe, it is neceſſary firſt to knowaAriſt. poſter. lib. 2. cap. 1. whether a thing be, before we conſider what it is. We hauehave heard before, that there are Sacraments & euer hauehave beene in the Church of God. Now then let vsus conſider what they are, that firſt the matter handled, may be defined. For in vaine we ſhall reaſon and ſpeake of the Sacraments, vnleſſe we vnderſtand what a Sacrament is. But before wee ſet downe any deſcription of it, it ſhall not bee amiſſe to ſpeake ſomewhat of the word. The name in ſo many letters and ſillables, is not indeed in the Scripture, no more then the worde Trinity, catholike, Conſubſtantiall, and ſuch like: which being now generally receiued, is not to be reiected, ſeeing the doctrine contained vnderunder it, agreeth with the Scripture, and nothing thereby is added to the Scripture. Now as the fathers of the Greeke Church called theſe holy rites by name of Myſteries, becauſe the ſubſtance of them was onelyonly knowne to the members of the Church, and hidden from others: ſo the ancient teachers of the Latine Church, called them Sacraments, in reſpect of the affinity and neereneſſe betweene them and a Sacrament. For a Sacrament properly is that ſolemne oath in warre, by which Souldiers bound themſelues to their chief Captaine. Such a regard had the olde Romanes in the diſcipline of their warres, that it wasdCicero de offic. Lib. 1. not lawfull for any to kill an enemy, or enter into the battell to fight, vnleſſe he were ſworne a Souldier. So when wee are partakers of theſe holye ſignes which God hath appointed in his Church, by which he beſtoweth vponupon vsus ſpirituall guifts,eA Sacramēt properly is the Souldiers oath: metaphorically the Churches band binding them to God. we do bind our ſelues to him, we profeſſe openly his true religion, we vow to fight vnderunder his banner againſt our en…mies: ſo that they are teſtimonies and tokens of the couenant betweene God and vsus, that he is our God, and we binde our ſelues to bee his people, to ſerue him and no other God. So circumciſion was a ſeale of Gods promiſe to Abraham, and a ſeale of Abrahams faith and obedience toward God. By them man is bound to God, and God vouchſafeth to binde himſelfe to man. Wherefore, the word Sacrament, being tranſlated from the campe to the Church, from a Souldier to a Chriſtian, from a ciuill vſe to an holy, let vsus ſee in this ſence and ſignification what it is. Now, the word beeing borrowed from warres, isfA Sacrament conſidered 2. wayes. taken two waies: firſt in a generall ſignification, and may comprehend all manner of ſignes, whether naturall, or miraculous, or voluntary, which God commanded men to vſe, to aſſure them of the vndoubted truth of his promiſe: as when hee gaue to Adam in the Garden, the tree of life to bee a pledge of his immortality, the Raine-bow to Noah and his poſterity; ſometimes hee gaue them miraculous ſignes, as light in a ſmoaking Furnace to Abraham; the fleece wet, the earth beeing drye, and the earth wet, the fleece beeing drye, to Gedeon: to promiſe and performe victory to Gedeon. In this large acceptation of the worde, we doe not intreate of the Sacraments: wee ſpeake properly of thoſe, which God hath left to be ordinary in his Church, to bee ſeales of our communion with Chriſt, and of the righteouſneſſe which is by faith. A SacramentgWhat a Sacrament is. thus conſidered is a viſible ſigne and ſeale ordained of God, wherby Chriſt and all his ſauing graces by certaine outward rites are ſignified, exhibited, and ſealed vp vntounto vsus. In this deſcription, wee are to conſider theſe 3. things. Firſt the whole kinde or generall: ſecondly, the cauſe or author thereof: and laſtly the vſe of this doctrine deliuered. Touching the firſt, whereas it is ſaide that a ſacrament is a viſible ſigne and ſeale, this is prooued and confirmed in ſundry places of the ſcripture, as Gen. 17. ſpeaking of circūciſion, (he ſaith)hGen. 17, 11. It ſhall be a ſigne of the couenant betweene me and thee. And Ro. 4. ſpeaking of Abraham (he ſaith)iRom. 4, 11 He receiued the ſigne of circumciſion as a ſeale of the righteouſneſſe of faith. Indeede a ſigne and a ſeale differ one from another, as the generall from the eſpeciall: for eueryevery ſeale is a ſigne, but eueryevery ſigne is not a ſeale. A ſeale certifieth, aſſureth, and confirmeth a thing: a ſigne onelyonly ſheweth it: but a Sacrament doth both. It is a ſigne to ſignifie and repreſent: a ſeale to ratifie and aſſure: an inſtrument to conferre and conueigh Chriſt with all his benefits to them that truely beleeue in him: a pledge vntounto vsus of Gods promiſes: a viſible word, and as a notable glaſſe wherin we may beholdkAuguſt de doct. Chriſt. lib. 2. Cap. 1. aſſured teſtimonies of Gods eternall fauour, and of the abundant riches of his grace which hee beſtoweth vponupon vsus. This teacheth vsus to acknowledge, there is more in the Sacraments then is ſeene with the eyes, or felt with the hands: and therefore we muſt not conceiue vnreuerently of them, nor come negligently vntounto them, making them meere carnall and outward things: but wee muſt thinke reuerently, ſpeake ſoberly, receiue humbly and penitently theſe holy myſteries. Againe, hereby we are brought to beleeue the promiſes of God: for if the Sacraments be not onelyonly ſignes of his fauour but ſeales of our faith, can wee doubt of his mercy and good meaning toward vsus, hauing left ſuch pawnes and pledges thereof with vsus, that wee might hauehave aſſured comfort and comfortable aſſurance of ſaluation and eternall life? Is it not among men matter of aſſurance, and a note of true dealing, to hauehave a pledge left with vsus? But behold God hath left vntounto vsus two pawnes of his promiſes, as it were an earneſt-penny, that our faith ſhould not wauer. If then his alone worde bee al-ſufficient, hauing a noble addition of the Sacraments, as of his ſeales, let vsus beleeue his promiſes, and in all tentations reſt vponupon them with all confidence and conſolation.
Secondly it is ſaidelSacraments were inſtituted o… God alone. a Sacrament is a diuine ordinance. Not any Angell or Arch-angell, not any Prince or Potentate, but onelyonly God himſelfe is the author and ordainer of all holye ſignes and Sacraments. This appeareth by many witneſſes out of the worde of God, I hauehave ſet my bow in the cloud, and it ſhall bee for a ſigne of the couenant betweene mee and the earth: and when I ſhall couer the earth with a cloud, and the bow ſhall be ſeene in the cloud, then will I remember my couenant which is betweene me and you. Where wee ſee, that when God determined to bee mercifull vntounto the world, and neuer to drowne the ſame with water againe as he had drowned it, he gaue them a ſigne of his promiſe, to wit, His bow in the clouds. When God would witneſſe and ſtabliſh to Abraham and his ſeede after him the promiſe of his mercy, hee ordained a Sacrament to confirme the ſame, Gen. 17. This is my couenant which ye ſhall keepe betweene me and you, let eueryevery man child among you be circumciſed. And the Apoſtle ſaith, I hauehave receiued of the Lord that which I hauehave deliuered vntounto you. And Chriſt himſelfe inſtituted Baptiſme, and ſent forth his Diſciples to preach the Goſpell. All theſe teſtimonies as a cloud of witneſſes doe confirme vsus in this truth, that none hath power & authority in the Church to inſtitute a Sacrament, but only God. And the reaſons are apparant: Firſt, the Sacraments belong to the ſeruice and worſhip of God: now it reſteth not in man to appoint and preſcribe a ſeruice of God, but to retaine and imbrace that which is taught by him, For in vaine they worſhip him, teaching for doctrines mens precepts. Againe, the Sacramentall ſignes hauehave Gods promiſes annexed vntounto them, confirming vsus in the ſame, which they could not doe, but by the bleſsing and benefit of him that promiſeth: ſo that God onelyonly is able to beſtow grace, and he alone can appoint true ſignes of grace. For as he onelyonly hath authority to ſeale the charter & pardon, in whoſe iuriſdiction it is to grant it: ſo likewiſe God giueth the pledges and tokens of his grace which ſheadeth the graces of the Spirite into our hearts. Wherefore, the reuerent Sacraments of the Church, none can inſtitute by his authority, but onelyonly God: and hence it is, that the ſignes hauehave the names of the thinges ſignified. None but Chriſt himſelfe could ſay of the bread, This is my body: none but hee could ſay of the cup, This cup is the new Teſtament in my bloud: none but hee, breathing on his Apoſtles could ſay, Receiue the Holy Ghoſt: none but hee could make the water in Baptiſme to be the lauer of regeneration.
Let vsus ſee what good and profitable vſes ariſe from this Ʋſe 1 doctrine. Firſt, if the Sacraments bee the ordinances of God, then they depend not on the worthineſſe or vnworthineſſe, fitneſſe or vnfitneſſe vices or vertues of the Miniſter: but all their efficacy and force hangeth on the holy inſtitution of Chriſt Ieſus. The Miniſters impiety & wickedneſſe maketh not a nullity of the Sacrament, neyther hindereth the fruite of the worthy receiuer, no more then the piety and godlineſſe of a faithfull Miniſter can profite an vnworthy receiuer. Indeede, the Church muſt indeuour that they bee cleane which beare the Veſſels of the Lord, Eſay 52, 11. and that the Miniſters thereof may bee holye and vnblameable, according to the Apoſtlesr1 Tim. 3, 2. rule, but we muſt not meaſure the profit of the receiuer, by the perſon of the Miniſter. If a theefe do ſteale a ſack of corne, we ſee if he ſow it, it groweth vp and bringeth foorth increaſe, becauſe the fault reſteth not in the ſeede which is good, but in the ſower which is euill: ſo doth the Sacrament profite the faithfull, howſoeuer hee bee vnfaithfull that doth adminiſter it. Wee ſee if the ſeede-man hauehave foule, filthy, and vncleane hands that ſoweth, yet if the ſeede be cleane, ſweete, and faire, it proſpereth: ſo the holy things of GodſEuill Mininiſters may deliuer the good things of God. cannot be defiled by the corrupt and ſinfull life of the Miniſter, while he deliuereth nothing of his owne, but diſpenſeth the ordinances of God. Thus we ſee that whether the Miniſter be good or euill, godly or vngodly, an heretick or a Catholike, holy or prophane, the effect is all one, the worthines of the Sacrament dependeth not on man, but proceedeth from God; and therfore all ſuch as contemne the Sacraments of God for the ſacriledge of man, ſhal beare their condemnation whoſoeuer they are. The two ſons of Ely, Hophni and Phinehas, weret1 Sam. 1, 22.23. exceeding ſinners againſt the Lord, yet becauſe the people of Iſrael abhorred the ſacrifices of God, and trode his worſhip vnderunder their feete, the wrath of the Lord was kindled againſt the whole land, and hee denouncedu1 Sam. 6, 11. ſore iudgements againſt thē. So then, the offence of the Prieſts was no defence of the people: but as the Prieſts gaue the offence, & the people tooke it, ſo God boūd thē together in the ſame iudgement. So we muſt know, God will not beare the contempt of his ordinances vnderunder any pretence whatſoeuer of the Miniſters wickednes & vnworthines: if his hand be corrupt, let thy heart be vncorrupt; though his ſins be his own, yet the Sacram. be Gods: he may miniſter cōfort to thee, tho he bring none to himſelfe: as the workmē that builded the Arke prepared a means to ſaue other, but were drowned thēſelues, or as the bels tho they moue not themſelues, yet ſerue to bring others to the exerciſes of religion, or as the Scribes that pointed the way to the wiſe-men, but themſelues vouchſafed not to ſtep out of doores to enquire after Chriſt. The eares of corne do carry the corne with the chaffe to be purged and cleanſed in the barne, & though the chaffe be vnprofitable, yet it profiteth the corne, as the Lanthorne holdeth the candle to giuegive light vntounto others that are the paſſengers. As gold is gold, of whomſoeuer it is giuen and receiued: ſo the Sacrament is truely a Sacrament, whether it bee giuen of a good or euil Miniſter: ſo is it with the word of God. This appeareth by the words of Chriſt our ſauiour, Math. 23. The Scribes and Phariſies ſit in Moſes ſeate: aMat. 23, 2, 3all therefore whatſoeuer they bid you obſerue, that obſerue and doe: but after their workes do not, for they ſay and do not. Albeit then, the Scripture condemneth ſuch as giuegive offences, yet ſuch as take offence are not thereby iuſtified; let vsus magnifie the ordinances of God, and then we may expect a bleſsing at his hands. This is that which theb1 Cor. 3, 6, 7 Apoſtle teacheth. I hauehave planted, Apollos watered, but God gaue the increaſe: So then, neyther is he that planteth any thing, neither he that watreth, but God that giueth the increaſe. Wherefore, the people of God notwithſtanding the wickedneſſe and vnworthines of the Miniſters, may ſafely and with a good conſcience vſe their miniſtry, both hearing the word frō their mouths, and receiuing the Sacraments at their hands: and both of them are effectuall and auaileable vntounto ſaluation, neither do they defile themſelues by their corruption. The Donatiſts in former times, & the Anabaptiſts in our daies, teach that ſuch ſcandalous Miniſters as giuegive offence can profite vsus nothing at al, nor further our ſaluation, nor doe vsus any good, & that being defiled themſelues by their ſins, they defile alſo the Sacraments. Heereunto they bring the ſaying in the law of Moſes, Whatſoeuer the vncleane perſon toucheth, ſhall be vncleane: & the ſoule that toucheth it ſhal be vncleane vntill euen. Likewiſe they alleadge the wordes of Haggai the Prophet, If a man beare holy fleſh in the skirt of his garmant, & with his skirt do touch bread or pottage, or wine, or oyle, or any meat, ſhall it be holy? The Prieſts anſwered and ſaid, No. Then ſaid Haggai, If one that is vncleane by a dead body touch any of theſe, ſhall it be vncleane? The Prieſts anſwered, It ſhall be vncleane: So is this people, and ſo is this Nation before me, ſaith the Lord, and ſo is eueryevery worke of their hands, and that which they offer there is vncleane. Therefore whenſoeuer the Miniſters are polluted with vices, they do pollute & prophane whatſoeuer they handle. I anſwere, theſe words are corrupted & depraued by theſe heretikes. The Prophet ſaith not by way of application, ſo doe you pollute the Sacram. and ſacrifices of the people, but the drift of the place is to ſhew vntounto vsus that our works are polluted and abhominable in the ſight of almighty God, and vtterly reiected of him, except they proceed from the fountaine of a pure heart & faith vnfained: ſo that albeit they be in their nature neuer ſo good, yet if wee bee vncleane and vnpure, we make them all vnpure to our ſelues: I ſay, to our ſelues but not to others. For why ſhould they bear the blame of our impurity? or why ſhould they bee puniſhed for our iniquity? The Apoſtle ſpeaking of the Lords Supper, 1 Cor. 11. ſaith, He that eateth and drinketh vnworthily, eateth and drinketh iudgement to himſelfe, not diſcerning the Lords body: hee cannot eate and drinke iudgement to other men, but hee may to himſelfe. Likewiſe, the ſame Apoſtle writing to Titus ſaith, Chap. 1.15. VntoUnto the pure all things are pure, but vntounto them that are defiled and vnbeleeuing, is nothing pure: but euen their minde and conſcience is defiled. No man can defile the Sacraments to others, but onelyonly to himſelfe, foraſmuch as they take their nature and borrow their force from God, not from men: and therefore are not to bee eſteemed by the vice or vertue of the Miniſter, but by the power and vertue of God. If a Prince ſhould ſend vsus a pardon by his letters pattens, and deliuer them into the hand of a wicked man, as God ſent Iudas the ſon of perdition to the Children of Iſrael, to preach vntounto thē that the kingdome of God was at hand: would we refuſe the pardon becauſe of the wickedneſſe of the meſſenger? Or may wee thinke it to bee leſſe forcible and auaileable, becauſe hee is an vngodly perſon? Woe then vntounto thoſe that bring in againe the damnable doctrine and practiſe of the Donatiſts, long ſince buried and ſhaken in peeces, who make a ſchiſme in the Church, & depart out of the church for the faults & offences of the Miniſters; becauſe wee are not baptized into the names of the Miniſters, neyther are made partakers of the ſupper of the Miniſters: but we are baptized in the name of God, and we are made partakers of the Supper of the Lord. They are therefore their owne enemies, that looke too much vponupon the meſſenger, and too Vſe. 2 little vponupon him that ſendeth him vntounto vsus.
Secondly, is God the true and onelyonly author and appointer of Sacraments? Then none muſt adde vntounto, or take from the Sacraments inſtituted by him in the church, no more then vntounto thecDeut. 4. worde it ſelfe, Deutronomy 4. Yee ſhall put nothing to the word which I command you, neyther ſhall ye take ought there from, that ye may keepe the commandements of the Lord your God which I command you. And Reuel. 22, 18, 19. If any man ſhall dReuel 22, 18, 19.adde vntounto theſe things, God ſhall adde vntounto him the plagues that are written in this booke: and if any man ſhall diminiſh of the words of the booke of this propheſie, God ſhall take away his part out of the booke of life. If the Sacraments were the inuentions of men, they might alſo fitly receiue the additions and ſubtractions, the changes and the alterations of men: but ſeeing they are the ordinances of God, we muſt be content to hauehave them ordered by God. All Ceremonies therefore and rites deuiſed by men, as parts of Gods worſhip, are ſo many abhominations, and innouations of his ſeruice. As God onelyonly can gratiouſly promiſe, ſo hee can onelyonly effectually performe what he hath promiſed. Wherefore, we muſt condemne thoſe as guilty of rebellion againſt God, that bouldly breake out eyther to deuiſe new Sacramentes, or to adde and detract from them that God hath ordained. We are commanded to reſt in thoſe that he hath appointed to the Church in his worde: for as well wee may deuiſe a new word, as deliuer a new Sacrament: aſwell wee may coyne a new Article of faith, as bring in a new confirmation of of faith.
Thirdly, wee learne heereby, that they which condemne Vſe 3 the Sacraments, and will not ſuffer them to bee of any force with themſelues: and making ſmall account of them doe eſteeme them as trifles, or otherwiſe abuſe them contrary to the inſtitution, will, and commandement of Chriſt: all theſe do greeuouſly ſinne, not againſt man, but againſt the author of them, that is God, who hath ordained them, and greatly indanger their owne ſaluation, as 1. Cor. 11. He that eateth & drinketh vnworthily, e1 Cor. 11, 29eateth & drinketh his owne iudgement, becauſe hee diſcerneth not the Lords body. If a man contemne or any way contumeliouſly abuſe the ſeale of a Prince, he is puniſhed: and therefore ſuch as ſcorne and make a mocke of the Sacraments, which are the ſeales of God, cannot goe ſcot-free, but ſhall bee indighted of high treaſon and rebellion againſt his Maieſty.
The laſt point to bee conſidered in the deſcription of a Sacrament is the end of them, where it is added, Whereby Chriſt and al his ſauing graces by certaine outward rites are ſignified, exhibited, and ſealed vp to vsus. This is proued directly by the Apoſtle, 1. Cor. 10, 16. The f1 Cor. 10, 16cup of bleſs…ng which we bleſſe, is it not the Communion of the blood of Chriſt? The bread which we breake, is it not the Communion of the bodye of Chriſt? So Peter ſpeaketh Acts 2. of the other Sacrament,gActs 2, 38. Amend your liues, and be baptized eueryevery one of you in the name of Ieſus Chriſt for the remiſsion of ſinnes, and ye ſhall receiue the guifts of the Holy-Ghoſt. And Paul ſaith in another place, All ye hGal. 3, 27.that are baptized into Chriſt hauehave put on Chriſt. Our ſoules are waſhed in the bloud of Chriſt: his buriall, his reſurrection his ſanctification, his wiſedome, his righteouſneſſe, his redemption is made ours, all his benefits are ours, as Chriſt is ours.
Vſe 1 Let vsus make vſe of this point, and apply it to our ſelues. Firſt, is Chriſt the ſumme and ſubſtance of all Sacraments? Then the Church of Rome is heere condemned, that ſay, we make the Sacraments bare and naked ſignes. God forbid that we ſhould ſay ſo, or make them to be ſo: they are the ſure ſeales of Gods promiſes, heauenly tokens, ſpiritual ſignes and authentike pledges of the grace, and righteouſneſſe of Chriſt giuen and imputed vntounto vsus. The Sacraments and ſacrifices of the olde Teſtament were not bare ſignes. Circumciſion was notiRom. 2, 28.29. a bare ſigne, as Rom. 2. This is not circumciſion which is outward in the fleſh, but the circumciſion of the heart. And In Chriſt kCol. 2, 11, 12.yee are circumciſed with circumciſion made without hands, by putting off the ſinfull body of the fleſh, through the circumciſion of Chriſt. Euen ſo Baptiſme is no bare ſigne, it were great blaſphemy ſo to ſpeake; it were very great iniquity ſo to thinke. The grace of God doth worke with his Sacraments, and therfore the ſignes are neuer receiued in vaine of the faithfull and worthy receiuer. The water waſheth not from ſinne, the bread and wine feede not to eternall life: but it is the precious blood of Chriſt, that doth cleanſe vsus from al ſin, and purchaſeth for vsus all grace, which is the life and the truth of the outward ſignes.
Againe, is Chriſt Ieſus offered by God the Father in the Vſe 2 right vſe of the Sacraments? then God doth not deceiue or delude thoſe that come vntounto them. If any that come to the Sacraments, depart without grace, without Chriſt, without fruite, the cauſe is in themſelues, the fault is not in God; forlChriſt is offered to all: but receiued onelyonly of the faithfull. he offereth Chriſt to all, euen to the vnfaithfull, but they hauehave not hands to receiue him. If a Prince ſhould offer a rich preſent, and he to whome it is offered, hauehave no hand to receiue it, he goeth away empty. When the Sunne giueth light vponupon the earth, if men ſhut their eyes and bee wilfully blinde, they receiue no profite by it. When God offereth himſelfe and his graces to vsus by his word and Goſpell, if we ſtop our eares and harden our hearts, it turneth to be the fauour of death to death: ſo is it in the Sacraments when wee come to them, God doth not feede our eyes with naked, vaine, and idle ſhewes, but ioyneth the truth with the outward token, and giueth the grace ſignified with the ſigne. If we bring the hand of faith with vsus, which openeth the gate of the kingdome of heauen for vsus, Chriſt is both offered and giuen to vsus. But howſoeuer the ſigne be alwayes inſeparably ioyned with the grace that is ſignified, in reſpect of God: yet hence it followeth not that both of them are of all receiued. For the outward ſigne is offered to the hand, to the ſenſes, and inſtruments of the bodye, which becauſe all bring with them, all are partakers of the outward parts. But Chriſt who is ſignified by the ſigne, is offered to the ſoule and faith of the receiuer,m2. Theſ. 3, which becauſe many want, they looſe the fruite of their worke, and the benefite of their labour.
Thirdly, if the right receiuers receiue Chriſt, and with Vſe 3 him all ſauing graces needfull to eternall life: then the preſence of vngodly men, that come to the ſame Sacraments with vsus, and meete vsus at the ſame Table, cannot hinder and hurt vsus in our worthy receiuing. The vnbeleeuers and vnrepentant perſons come indeed into the aſſembly of the faithfull, to heare the worde of God read, preached, and expounded, and as they come without faith, ſo they depart without fruite: yet their company defileth not the ſauing hearer. So is it in the Sacraments: I confeſſe it were to bee wiſhed, that the Church were pure without ſpot, and perfect without corruption, faire without blemiſh, and they euennGal. 5, 12. out off that trouble the ſame: yet ſometimes itoReuel. 2, 14.20. wanteth that good cenſure and godlye ſeuerity which is required to ſeparate ſuch as may infect with the leauen of their life and doctrine.
Againe, as the faith of the wiſe and worthy receiuer, cannot ſanctifie the conſcience of the hypocrite and offenſiue liuer: ſo the infidelity or iniquity of another, ſhall not barre the faithfull ſoule from fruitfull receiuing to his ſaluation, according to thatpEzek. 18, 20 ſaying, The righteouſneſſe of the righteous ſhall be vponupon him, and the wickedneſſe of the wicked ſhall be vponupon himſelfe. EueryEvery one is to prooue and examine himſelfe, not to enter into the conſciences and conuerſations of other men: wee ſhall giuegive an account of our owne wayes and workes, not of the deformities of others which we cannot reforme and redreſſe. Furthermore, as in an Army eueryevery man hath his ſtanding, ſo in the Church eueryevery man hath his calling: it is not in theqPriuat men are not to meddle with the cenſures of the church. power of priuate perſons, but of the Gouernors of the Church to draw out the cenſures of the Church againſt notorious offendors, and therefore in their ſlacking and negligence, the people muſt tollerate that which they cannot amend, and not make a ſeparation or rent in the Church, as the manner of ſome is, diſturbing the peace & quietnes thereof.
Vſe 4 Fourthly, if Chriſt be offered, giuen, and ſealed vp to vsus in the Sacraments: then the Sacraments muſt be holden of vsus in great price and eſtimation, for their profites ſake, not lightly to be regarded, but reuerently to be eſteemed. They that reſpect Chriſt in whom the treſures of al graces are laide vp, muſt regard the Sacramentes of Chriſt: and ſuch as reiect them, reiect Chriſt with all his benefites, Vſe 5 which who ſo doth, ſinneth againſt his owne ſoule. Laſtly, if they be ſignes and ſeales of grace offered: then the Sacraments make not a Chriſtian, no more then the ſeale giueth the purchaſe or poſſeſsion. The faithfull and the children of the faithfull are true Chriſtians, differing from Pagans and Heathen before they be baptized.The Sacraments are ſignes, not cauſes of grace. And whoſoeuer is not a Chriſtian before he receiue baptizme, baptizme can make him none, which is onelyonly the ſeale of the graces of God and his priuiledges before receiued. The worde of God and the Sacraments of God are both of one nature: but the word is not able to conferre grace, but onelyonly to declare and publiſh what God will confer, inaſmuch as to ſome it is the ſauourr2 Cor. 2, 16. of death to death, therfore alſo the Sacraments of themſelues do not confer and beſtow grace, hauing it tyed vntounto them, or ſhut vp in thē. For if the Sacramentes did actually and effectually giuegive grace, by inherent power and vertue in themſelues: it would follow from hence, that eueryevery perſon baptized is certainely ſaued, and hath his ſinnes remitted, or elſe that his ſins remitted may returne and remaine and bee againe imputed. But when God graciouſly pardoneth ſinne,ſEzek. 18, 22. he remembreth it no more. Beſides, that which is proper to God, ought not to be aſcribed to the creature. Againe, we ſee Abraham was not iuſtified by his circumciſion, hee was iuſtified by his faith; fortGen. 15, 6. Abraham beleeued God, and it was imputed to him for righteouſneſſe: and afterwarde hee receiueduRom. 4, 10, 11. circumciſion, to bee the ſigne and ſeale of his iuſtification. Notwithſtanding, the Sacraments may bee ſaide to conferre the grace of regeneration and remiſsion of ſinnes, as they are inſtruments vſed of God, and as they are pledges & tokens to vsus. They are meanes to offer and exhibit to the beleeuer, Chriſt with all his benefits, wherby the conſcience is aſſured of comfort & ſaluation as the Princes letters are ſaide to ſaue the life of a malefactor, whereas they only ſignifie to him and others, that it is the Princes pleaſure to fauor him. Again, they may not vnfitly be ſaid to giuegive vsus grace, becauſe the ſigne exhibiteth the thing ſignified: the out-ward waſhing of the bodye is a pledge and token of the grace of God, ſo that whoſoeuer vſeth the ſigne aright, ſhall receiue forgiueneſſe, and life euerlaſting.