The Badges of Christianity, Book 1 · Chapter 2
CHAP. 2. What a Sacrament is.
IN eueryevery treatise and discourse, it is necessary first to know aArist. poster. lib. 2. cap. 1.whether a thing be, before we consider what it is. We hauehave heard before, that there are Sacraments and euer hauehave beene in the Church of God. Now then let vsus consider what they are, that bCicero de offic. lib. 1.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 besore we set downe any discription of it, it shall not be amisse to speake some what of the word. The name in so many letters and sillables, is cThe word Sacrament is not in the Scriptures.not indeede in the scripture, no more then the word Trinity, catholike, Consubstantiall, and such like: which being generally receiued are not to be reiected, seing the doctrine contained vnderunder them agreeth with the Scripture, and nothing by them is added to the Scripture. Now as the fathers of the Greeke Church called these holy rites by name of Misteries, 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 othe in Warre, by which Souldiers, bound themselues to their chiefe Captaine. Such a regard had the old Romaines in the discipline of their Warres, that it was dcicer. de of fic. 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 we are partakers of these holy signes which God hath appointed in his Church, by which he bestoweth vponupon vsus spirituall gifts, eA Sacramēt properly is the souldiers oth: metapherically the churches bād binding them to God.we do bind our selues to him, wee professe openly his true religion, we vowe to fight vnderunder his banner against our enimies: so that they are testimonies and tokens of the couenant betweene God and vsus, that he is our god, and we bind our selues to be his people, to serue him and no other god. So circumcision was a seale of Gods promise to Abraham, and a seal of Abrahams faith and obedience toward god. By them man is bound to God, and God vouchsafeth to bind himselfe to man. Wherfore, the word sacrament, being translated from the campe to the Church, from the soldiour to a christian, from a ciuill vse to an holy, let vsus see in this sence and signification what it is. Now, the word being borrowed from warres, is fA Sacramēt considered 2. vvaies.taken two waies: first in a generall signification, and may comprehend al maner of signes, whether naturall, or myraculous, or voluntary, which God commanded men to vse, to assure them of the vndoubted truth of his promise: as when he gaue to Adam in the Garden, the tree of life to be a pledge of his immortality, the Rain-bow to Noah and his posterity; sometimes he gaue them miraculous signes, as light in a smoaking Furnace to Abraham; the fleece wet, the earth being dry, and the earth wet, the fleece being dry, to Gideon: to promise and performe victory to Gedeon. In this large acception of the worde, we do not intreat of the Sacraments: we speak properly of those, which God hath left to be ordinary in his Church, to bee seales of our communion with Christ, and of the righteousnes which is by faith. A Sacrament gWhat a Sacrament isthus considered is a visible signe and seale ordained of God, whereby Christ and all his sauing graces by certaine outward rites are signified, exhibited, and sealed vp vntounto vsus. In this description, we are to consider these 3. things. First the whole kind or general: secondly, the cause or author thereof: and lastly the vse of this doctrine deliuered. Touching the first, wheras it is said 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 circumcision, (he saith) hGen. 17. 11It shall be a signe, of the … betweene me and thee. And Rom. 4. speaking of Abraham (he saith) iRom. 4. 11.he receyued the signe of circvmcision as a seale of the righteousnesse of faith. Indeed 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 only sheweth it: but a Sacrament doth both. It is a signe to signifie and represent: a seale to ratifie and assure: an instrument to confer and conueigh Christ with al his benifits to them that truely beleeue in him: a pledge vntounto vsus of Gods promises: a visible word, and as a notable glasse wherein we may behold kAgust. de. doct. christ. lib. 2. cap. 1.assured testimonies of Gods eternall fauour, & of the riches of his grace which he bestoweth vponupon vsus. This teacheth vsus to acknowlege, there is more inthe Sacraments then is seen with the eies, or felt with the hands: & therfore we must not conceiue vnreueretly of them, nor come negligenly vntounto them, making them meere carnal and outward things: but we must thinke reuerently, speake soberly, receiue humbly and penitently these holy misteries. Againe, heereby we are brought to beleeue the promises of god: for if the Sacraments be not only signes of his fauour but seales of our faith, can we doubt of his mercy and good meaning toward vsus, hauing left such pawnes and pledges thereof with vsus, that we 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 word be al suffycient, hauing a noble addition of the Sacramentes, as of his seales, let vsus beleeue his promises, and in all tentations rest vponupon them with all confidence and consolation.
Secondly, it is saide lSacraments were instituted of God alone.a sacrament is a diuine ordinance. Not any Angell or Arch-angell, not any Prince or prelat, but onelyonly God himselfe is the author and ordainer of the Sacramentes. This appeareth by many witnesses out of the worde of God, mGen. 9. 13. 14. 15.I hauehave set my bow in the cloud, and is shall be for a signe of the couenant betweene me and the earth: and when I shall couer the earth with a cloud, and the bow shall be seene in the cloud, then wil I remember my couenant which is between me and you. Where we see, that when God determined to be mercyfull 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 cloudes. When God would witnesse and stablish to Abraham and his seede after him the promise of his mercy, he ordained a Sacrament to confirme the same Gen. 17. This is my couenant which ye shall keepe betweene me and you, nGen. 17. 10.let eueryevery man child among you be circumcised. And the Apostle saith, I hauehave receiued o1. Cor. 11 23of the Lord that which I hauehave deliuered vntounto you. And Christ himselfe instituted pMat. 28. 19.Baptisme, & sent forth his disciples to preach the Gospell. All these testimonies as a cloud of witnesses do confirm vsus in this truth, that non hath power & autority in the church to institute a Sacrament, but God only. And the reasons are apparant. First, the Sacraments belong to the seruice & worship of god: now it resteth not in man to appoint & prescribe a seruice of God, but to retaine and embrace that which is taught by him, For qMat. 15. 9.in vain 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 blessyng 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 only hath authority to seal 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 spirit into our harts. 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 things signified. None but Christ himselfe could say of the bread, This is my body: none but he could say of the cup, This cup is the new testament in my blood: none but he, breathing on his Apostles, could say, Receiue the holy ghost: none but he could make the water in Baptisme to be the lauer of regeneration.
Let vsus see what good and profitable vses arise from this doctrine. First, if the Sacramentes be the ordinances of Vse. 1.God, then they depend not one the worthynesse or vnworthynesse, fitnesse or vnfitnesse, vices or vertues of the minister: but al the efficacy and force hangeth on the holy institution of Christ Iesus. The ministers impiety & wickednes maketh not a nullity of the Sacrament, neither hindreth the fruite of the worthy receiuer, no more then the piety and godlynesse of a faithfull minister can profit an vnworthy receiuer. Indeede, the Church must indeuour, that the ministers thereof may be holy and vnblamable, according to the apostles r1. Tim. 3. 2. 3.rule, but we must not mesure the profit of the receiuer, by the person of the minister. If a theefe doe steale a sack of corne, we see if he sow it, it groweth vp and bringeth forth increase, because the fault resteth not in the seede which is good, but in the sower which is euill: so doth the Sacrament profit the faithfull, howsoeuer he be vnfaithfull that doth administer it. We see if the seedeman hauehave foule, filthy, and vncleane hands that soweth, yet if the seede be cleane, sweete, and faire, it prospereth: so the holy things of God s… … may deliuer the good thinges of God.cannot be defiled by the corrupt and sinful life of the minister, who deliuereth nothing of his owne, but dispenseth the ordinances of God. Thus we see, that whether the minister be good or euill, Godly or without Godlynesse, an heretike or a Catholike, an Idolater or a true worshipper of God, the effect is all one, the worthinesse of the Sacrament dependeth not on man, but proceedeth from God, and therefore all such as contemne the Sacraments of God for the Sacraledge of man, shall beare their condemnation whosoeuer they are. The two sonnes of Eli, Hophni and Phinehas, were t1. Sam. 2. 22 23.exceeding sinners against the Lord, yet because the people of Israell abhorted the sacrifices of God, and trode his worship vnderunder their feete, the wrath of the Lord was kindled against 1. Sam. 3. 11the whole land, and hee denounced such Iudgement to come vponupon them, as whosoeuer shall heare thereof, both his eares should tingle. So then, the offence of the Priest, was no defence of the people: but as the Priests gaue the offence, and the people tooke it, so God bound them 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 wickednesse and vnworthynesse, if his hand be corrupt, let thy heart be vncorrupt; though his sinnes be his owne, yet the Sacramentes be gods: he may minister comfort to thee, though he bring none to himselfe, as the workmen that builded the Arke prepared a meanes to saue other but were drowned themselues, or as the belles though they moue not thēselues yet serue to bring others to the exercises of religion, or as the Scribes that pointed the way to the wise-men, but themselues vonchsafed not to step out of doores to enquire after Christ. The eares of corn do carry the corne with the chaffe to be purged and clensed in the barne, & though the chaffe be vnprofitable, yet it profiteth the corne, as the Lanterne holdeth the candle to giuegive light vntounto others that are the passengers. This appeareth by the words of Christ our sauiour Math. 23. The Scribes and Pharises sit in Moises seate: aMath. 23. 2. 3 Phil. 1. 16. 17 18all 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 the b1. Cor. 3, 6. 7Apostle teacheth 1 Cor. 3. I hauehave planted, Apollos watered, but God gaue the increase: So then, neither is he that planteth any thinge, neither he that watreth, but God that giueth the increase.
Secondly, is God the true and onelyonly author and appointer of Sacramentes? Then none must adde vntounto, or Vse. 2.take from the Sacramentes instituted by him in the Church, no more then vntounto the cDeut. 4. 2.worde it selfe, Deut 4. Ye shall put nothing to the worde which I commaund you, neither shall ye take ought there from, that ye may keepe the commandements of the Lord your God which I commaund you. And Reuel. 22. 18. 19. If any man shall dReuel. 22. 18. 19.adde vntounto these thinges, God shall adde vntounto him the plagues that are written in this booke: and if any man shall diminish of the wordes 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 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 … by men, as parts of gods worship, are so many abominations, and innouations of his seruice. As God onelyonly can gratiously promise, so hee can onelyonly effectually performe what hee hath promised. Wherefore, we must condemne those as guilty of rebellion against God, that bouldly breake out either to deuise new Sacramentes, or to adde and detract from them that God hath ordained. Wee are commaunded 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.
Thirdly, wee learne heereby, that they which condemne the Sacramentes, and will not suffer them to be of Vse. 3.any force with themselues: and making small account of them doe esteeme them as …, or otherwise abuse them contrary to the institution, will, and commaundement of Christ: all these do grieuously sinne, not against man, but against the author of them, that is God who hath ordained them, and greatly indanger their owne saluation, e1 Cor. 11. 29as 1. Cor 11. He that eateth and drinketh vnworthilye, eateth and drinketh his owne iudgement, becavse he 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 mock of the Sacraments, which are the seales of god, cannot go scot-free, but shall be indighted of high treason against his maiesty.
The last point to be considedered in the discrption of a sacrament is the end of thē, where it is added, Whereby Christ & all his sauing graces by certain outward rites are signified, exhibited, & sealed vp to us. This is proued directly, the f1 Cor. 10. 19cup of blessing which we blesse, is it not the cōmunion of the blood of christ? The bread which we break, is it not the cōmunion of the body of christ? So the gAct. 2. 38.of the other Sacrament. Amend your liues and be baptized euerie one of you in the name of Iesus Christ for the remission of sins, and ve shall receiue the gifts of the Holy-ghost. And all yee hGal. 3. 27.that are baptized into Christ hauehave put on Christ. Our soules are washed in the blood of Christ: his …, his resurrection, his sanctification, his wisdome, his righteousnes, his redemption is made ours, all his benefits are ours, as Christ is ours.
Let vsus make vse of this point, and apply it to our selues. Vse. 1.First, is Christ the sum and substance of all Sacramentes? Then the Church of Rome is heere condemned, that say we make the Sacraments bare and naked signes. God forbid that we shold say so, or make them to be so: they are the sure seales of Gods promises, heauenly tokens, spirituall sigues, vnd autentike pledges of the grace, and righteousnes of Christ giuen and imputed vntounto vsus. The Sacraments and sacrifices of the olde testament were not bare signes. Circumcision was not iRom. 2. 28. 29.a bare signe, as Rom. 2. This is not circumcision which is outwarde in the flesh but the circumcision of the hart. And in Christ kCol. 2. 11 12.ye are circumcised with circumcision made without hands, by putting off the sinfull bodie of the flesh, through the circumcision of Christ. Euen so Baptisme is no bare signe, it were great blasphemy so to speake: it were verie great iniquity so to thinke. The grace of God doth worke with his Sacraments, and therefore the signes are neuer receiued in vaine of the faithfull and worthy receiuer. The water washeth not from sinne, the bread and wine feed not to eternall life: but it is the precious blood of Christ, that doth clense vsus from all sin, & 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 anye that come to the Sacraments, depart without grace, without Christ, without fruite, the cause is in themselues, the fault is not in God, for lChrist is offered to all: but receiued onelyonly of the faithfull.hee 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 whom 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 eies and be wilfully blinde, they receiue no profit by it. When God offereth himselfe & his graces to vsus by his word and Gospell, it we stop our eares and harden our harts, it turneth to be the sauour of death to death: so is it in the Sacramentes when we come to them, God doth not feede our eies with naked, vaine, & idle shewes, but ioyneth … 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 alwaie, inseperably 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 body, 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. 2.which bycause many want, they lose the fruit of their worke.
Thirdly, if the right receiuers, receiue Christ, and with him all sauing graces needefull to eternall life: then the Vse. 3.presence of vngodly men, that come to the same Sacram. with vsus and meete vsus at the same Table, cannot hinder and hurt vsus in our worthy receiuing. The vnbeleeuers and vnrepentant persons come indeede into the assembly of the faithfull, to heare the word 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 be wished, that the church were pure without spot, and perfect without blemish, nGal. 5. 12.and they euen cut off that trouble the same: yet sometimes it oReuel. 2. 14. 20.wanteth that good and Godly seuerity which is required, to seperate 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 …: so the infidelity or iniquity of another, shall not bar the faithfull soule from fruitfull receiuing to his saluation, according to that pEzek. 18. 20saying, Thorighteousnes of the righteous shall be vponupon him, and the wickednes 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: we shall giuegive an account to our owne waies 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 the qpriuat men are not to medle vvith the censures of the churchpower 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 tolerate that which they cannot amend, or make a seperation or rent in the church, as the maner of some is, disturbing the peace and quietuesse thereof.
Fourthly, if Christ be offered, giuen, and sealed vp to vsus in the Sacraments: then the Sacraments must be holden of Vse. 4.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 algraces are laid vp, must regard the Sacramentes of Christ: and such as reiect them, reiect christ with all his benefites, which who so doth, sinneth against his own soule. Lastly, if they be signes Vse. 5.and seales of grace offered: then the Sacraments make not a christian, no more then the seal giueth the purchase or possession. The faithfull and the children of the faithful are true christians, differing from Pagans and Heathen before they be baptized. And whosoeuer is not a christian before hereceiue baptisme, baptisme can make him none, which is only the seale of the graces of God and his priuiledges before receiued. The word of god and the Sacraments of god are both of one nature but the word is not able to confer grace, but only to declare and publish what god will confer, inasmuch as to some it is the sauor r2 Cor. 2. 16.of death to death, therfore also the Sacraments of themselus do not confer and bestow grace, hauing it tyed vntounto them, or shut vp in them. For if the Sacraments 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 sinnes remitted may returne and remaine and be againe imputed. But when God gratiously pardoneth sin, sEzek. 18. 22.he remembreth it no more. Againe we see Abraham was not iustified by his circumcision, he was iustified by his faith, for tGen. 15. 6.Abraham beleeued god, and it was imputed to him for righteousnes: and afterward he receiued uRom. 4. 10. 11.circumcision, to be the signe and seale of his iustification. Not withstanding, the Sacraments may be saide to confer the grace of regeneration and remission of sins, aHow the Sacramentes may be said to conferre grace.as they are instrumentes vsed of God, and as they are pledges and tokens to vsus. They are means to offer and exhibit to the beleeuer, Christ with all his benefits, wherby the conscience is assured of comfort and saluation, as the Princes letters are said to saue the life of a malefactor, wheras they only signifie to him and others, that it is the princes pleasure to shew fauor. Again, they may not fitly be said to giuegive vsus grace, because the signe exhibiteth the thing signified: the outward washing of the body is a pledg & token of the grace of god so that whosoeuer vseth the sign aright, shall receiue forgiuenes and life euerlasting.