The Whole Body of Religion, Chapter 14
CHAP. XIV. Concerning the Sacraments of the New Teſtament.
BEcauſe God, for the perfecting of our communion with Chriſt, wherein the participation of ſalvation wholly conſiſteth, hath been pleaſed to uſe not onelyonly the word of the Goſpel alone by it ſelf, but alſo enternall ſignes fit for that purpoſe, and joyned together with the word, which two are required to the conſtituting of a Sacrament: Therefore in the next place, after our confeſſion concerning the Goſpel, we think good to adde a brief, and perſpicuous Sacraments, and that agreeable unto the holy Scripture, and the firſt principles of our Chriſtian faith.
DOCTRINE I. What we underſtand by the name of Sacrament.
WE know that a Sacrament is properly an holy oath, or promiſe on both parts, that is, made between God and his people: not ſimply; but alſo eſtabliſhed by certain holy rites and ceremonies: As it appeared manifeſtly in the Sacrament of circumciſion, between God and Abraham; and in Baptiſme, which ſucceeded in the place of circumciſion, between Chriſt and us. So a Sacrament is by the Fathers taken often for the whole Sacramentall action, whether of Baptiſme, or of the Lords Supper: in which there goes before a promiſe on both parts, confirmed after an holy manner by externall rites, ſignes, and ſeals, and alſo by the bloud of Chriſt. But in after time by the name of Sacrament, they underſtood by a figure called Synecdoche the rites onelyonly, or the viſible ſignes added unto the word. And this is another ſignification which prevailed and had place in the Church. Now we, according to the ſignification and uſe of the word in the Church, call a Sacrament, not the word onelyonly, nor the outward element onelyonly, but the element, or the viſible ſignes, joyned with the word of the Goſpel, according to Chriſt's inſtitution. Whereunto agreeth that of St. Auguſtine,aAuguſtine. The word is added unto the element, and ſo it becomes a Sacrament.
DOCT. II. Whereof the Sacraments are Sacraments.
NOw, becauſe every Sacrament is the Sacrament of ſome thing: we ſay that this thing is that, which the word of the Goſpel doth ſignifie; to wit, the grace of God in Chriſt, or rather Chriſt himſelf together with grace and ſalvation placed in him. For Chriſt is the ſumme of the Goſpel: and, that we may have communion with him: as was the word, ſo likewiſe were the Sacraments inſtituted and ordained, to put us in mind of him, and to raiſe up our thoughts unto him. And ſo, what is outwardly exhibited unto us, we ſay, it is a ſigne of that which is inwardly propoſed and ſet before us to be received: and, that which is done without, is a ſigne of that which the holy Ghoſt inwardly worketh in our hearts.
DOCT. III. What the parts are whereof a Sacrament conſiſteth.
FRom hence alſo we come to underſtand what the parts are, whereof a Sacrament is properly ſaid to conſiſt, to wit, the word and the ſigne, or outward viſible element: but yet with a relation unto the thing by them ſignified, and repreſented, and whereof they are a Sacrament. For the thing, whereof any thing is a Sacrament, is not it ſelf neither can it be a Sacrament, or any part of a Sacrament: Foraſmuch as every Sacrament is a Sacrament of another thing which is different, and diverſe from it. But yet we do not ſimply and abſolutely ſeparate the thing it ſelf from the Sacrament: neither do we deny, but that the Fathers, and many other learned and godly men do in the name of Sacrament comprehend the thing it ſelf, whereof any thing is a Sacrament: As by the name of Baptiſme is not onelyonly the outward ablution or waſhing of water underſtood; but alſo therein is contained the inward purging of the conſcience from ſin, and likewiſe regeneration: Therefore we embrace that ſaying of Ireneus concerning the Euchariſt, or the Sacrament of the Lords Supper, that it doth conſiſt both of an earthly and heavenly matter: neither do we, when we ſpeak of the Sacraments, abſtain from ſuch manner of ſpeaking: yet in this ſenſe, not that the thing ſignified is properly a part of the Sacrament; for it is rather that, unto the participation whereof the Sacraments do lead us: But, becauſe the Sacrament hath a myſticall relation unto it; ſo that by the tye of this relation the earthly matter is knit together with the heavenly. And thus we reconcile the ſayings of divers Fathers, and many other learned men, which may ſeem to jarre one with another: whereas they were all of one and the ſame mind every where: ſome calling the Sacraments ſimply by theſe and the like names, Signes, Figures, Reſemblances, or Repreſentations, Types, Antitypes, Signets, Seals, Ceremonies, and the Viſible Word; others ſaying: that they conſiſt of an earthly and heavenly matter: which how it is to be underſtood we have declared already, all of them oftentimes after the manner of holy writ, calling them by the names of thoſe things, whereof they are Sacraments: whereas yet notwithſtanding they underſtood & profeſſed that there were three things to be conſidered in the Sacraments, that is to ſay, the Word, the ſignes added unto the Word, and the things whereof they are ſignes.
DOCT. IV. The reaſons why the Lord would have ſignes alſo added to the Word of the Goſpel; and why they are called the Viſible Word.
WE believe alſo, and confeſſe ingenuouſly, that the viſible ſignes by Gods inſtitution were added unto the word, and that they were to be added, for the better and ſurer confirmation of the word in our mindes: it being the manner and cuſtome almoſt in every nation, to affix and ſet to their ſeals to their laſt wills and Teſtaments, as alſo to divers other writings. Which alſo is the reaſon, why the outward ſignes, which fall under our ſenſe, are called by St. Auguſtine the Viſible Word: to wit, becauſe they were inſtituted and ordained, and likewiſe added unto the word to this end, that they ſhould do the ſame thing which the Word doeth, that is to ſay, that, what the Word ſignifieth unto our eares, the ſame alſo ſhould they repreſent unto confirme unto us the Word and promiſes of God: And that, as by the Word faith is ſtirred up in our minds, ſo alſo by them as outward ſignes, and ſeals, it might be confirmed, ſealed, and every day more and more increaſed: And laſt of all, that as the Word, ſo alſo the holy ſignes might become as inſtruments for the holy Ghoſt to uſe for the bringing us to have communion with Chriſt, or for the making us to grow together in it. And we make no doubt or queſtion at all, but all this was inſtituted and appointed by God for our weakneſſe and ignorance, and for the imbecillitie of our faith: that it might be ſupported not onelyonly by the Word, but alſo by the outward ſignes: Foraſmuch as faith it is, by which properly it comes to paſſe that we embrace and lay hold on Chriſt, and grow up together in him.
DOCT. V. That where the Words of inſtitution are not recited; there is no Sacrament: And, that without the uſe thereof, the outward ſignes are no more then what they are of their own nature.
ANd, as we believe, that the ſignes are added unto the Word, not for ſuperſtition, but for the greater confirmation of our faith: ſo alſo we confeſſe, that the Word is neceſſarie in the adminiſtration of the Sacraments, not for incantation, but for to ſtirre up faith in our hearts. And thereupon, when the Words of Inſtitution are not ſo recited or rehearſed as that they may be heard and underſtood, for the ſtirring up of faith: There, we deny any true Sacrament to be; and conclude, that without the due & lawfull uſe thereof, the outward ſignes are no Sacraments, but merely that, which they are of their own nature, and no more. For by the Word onelyonly are the outward elements or ſignes ſet a part for an holy uſe, which ſetting apart is by many called the Conſecrating, or Sanctifying thereof: And ſo they become Sacraments; according to that of St Auguſtine,Auguſt. The Word is added unto the element, and ſo it becomes a Sacrament: But yet ſo muſt it be added that it may be underſtood and believed.
DOCT. VI. That the Sacraments are not bare and naked ſignes.
THerefore we believe that the Sacramentall ſignes are not onelyonly bare notes or marks to diſtinguiſh us from all other people, which are aliens and ſtrangers from the true Church; nor yet onelyonly badges or cognizances of Chriſtian ſocietie, by which we may make profeſſion of our faith, and give thanks unto God for the great benefit of our redemption: But alſo that they are inſtruments by which, whilſt the actions and benefits of Chriſt are repreſented unto us, and recalled unto our memorie, the promiſes of God are ſealed unto us, and faith alſo ſtirred vp in our hearts: the holy Ghoſt alſo ingrafting us into Chriſt, and preſerving us being once ingrafted, and making us every day more and more to grow up into one with him: that ſo being indued with greater faith towards God, more ardent charitie towards our neighbour, and the gift of true mortification of our ſelves, we may leade a life, as near as it is poſſible, according to the moſt perfect pattern of Chriſt's life, in all Spirituall joy and gladneſſe: till at length we received up to live with him in heaven a moſt holy, happy, and bleſſed life, for ever and ever.
DOCT. VII. What the Sacraments of the New Teſtament are.
WE confeſſe alſo with St. Auguſtine, Auguſt. De Doctrin. Chriſt. lib. 3. cap. 9.that the Sacraments by Chriſt delivered unto us are for number, few; for performance, moſt eaſie; for underſtanding, moſt full of majeſty: Firſt, For number, few; becauſe they are but two onelyonly, Baptiſme, and The Lords Supper. Secondly, For performance, moſt eaſie; becauſe there is nothing in Baptiſme, or in the Lords Supper, which may not eaſily be performed and received, nothing troubleſome, nothing unpleaſant, nothing ſtrange, or abhorring from the manners of men. Laſt of all, For underſtanding, moſt full of majeſtie; becauſe, although the things which are ſeen with our eyes, are vile; yet the things ſignified and repreſented unto our minds, to be underſtood thereby, and to be conſidered, are moſt full of majeſtie, divine, and heavenly, pertaining unto everlaſting ſalvation.
DOCT. VIII. That for the worthy receiving of the Sacraments there is need of faith and underſtanding.
FRom whence alſo we come to underſtand, that for the worthy receiving of the Sacraments, the action of the mind alſo is required, attention, and faith: whereby we may underſtand and apprehend what is thereby ſignified, and exhibited unto us; as alſo Chriſt himſelf teacheth, where concerning his Supper he ſaith,aLuke 22.19. This do in remembrance of mee. And theb1 Cor, 1.42. Apoſtle duely waighing and conſidering with himſelf the Words of Chriſt, expounds them at large. Whereunto belongeth that alſo, Lift up your hearts: For there are ſet before us things majeſticall, heavenly, and divine, to be underſtood by the mind, and to be received by faith.
DOCT. IX. That the thing it ſelf of the Sacrament is ſeriouſly and truely ſet before all: although all do not truely partake thereof; but the elect and faithfull onelyonly.
BUt, although all men come not to the receiving of the Sacraments with true faith and underſtanding: Yet, as the viſible ſignes are exhibited unto all that do profeſſe the name of Chriſt, ſo alſo we believe that the things themſelves which by the Sacraments are ſignified, are alſo ſeriouſly and truely by Chriſt offered unto all; and therefore, that by reaſon of the infidelitie, and unbelief of thoſe which receive onelyonly the viſible ſignes nothing at all is detracted from the integritie & perfection of the Sacraments: Foraſmuch as that dependeth onelyonly on Chriſt's Inſtitution, and the truth of his Words.
DOCT. X. That, whilſt the Sacraments are adminiſtred, the holy Ghoſt worketh effectually in the faithfull: and therefore, that they do not onelyonly receive the bare viſible ſignes; but alſo partake of the thing thereby ſignified.
BUt again, although, whilſt the Sacraments are adminiſtred, the Spirit of Chriſt worketh not effectually in all men, as neither doth he whilſt the Word is preached; but all through their own fault, becauſe they bring not with them faith and underſtanding: Yet we believe nevertheleſſe that he worketh effectually in all the elect and believers; foraſmuch as he conferreth and beſtoweth faith upon them by the preaching of the Word, and every day more and more confirmeth them in it by the receiving of the Sacraments, and bringeth them to have communion with Chriſt, and cauſeth them to grow up together in it: And therefore we confeſſe that they are in Baptiſme truely waſhed from their ſins, and purged by the virtue of Chriſt's bloud; and, that in the Supper they are nouriſhed and fed with the body and bloud of Chriſt.
DOCT. XI. That Chriſt is the Authour and true diſpenſer of the Sacraments.
ANd, as we acknowledge onelyonly one Authour of the Sacraments: So alſo we acknowledge one onelyonly true diſpenſer of the ſame, to wit, our Lord Ieſus Chriſt: who diſpenſeth indeed the outward elements and viſible ſignes by the miniſterie of man, Inſtrumentally; but himſelf doth truely and properly communicate the matter it ſelf of the Sacraments, or the thing ſignified, by himſelf and his holy Spirit efficiently. According to what Iohn the Baptiſt ſaid, that he indeed did BaptizeaMatt. 3.11. with water; but Chriſt with the holy Ghoſt. And therefore as it is lawfull for no man to inſtitute and ordaine new Sacraments, ſo neither can any man boaſt that he doth truely and properly either purge the Conſciences of men from ſin, or feed them with the true body and bloud of Chriſt; but onelyonly (as they uſe to ſay) Miniſterially.
DOCT. XII. That the Sacraments received by the faithfull are not vitiated and polluted by the ill lives and conditions of the Miniſters thereof.
BUt, if Chriſt alone be not onelyonly the true Authour, but diſpenſer alſo of the Sacraments: From hence it is eaſily gathered, that the Sacraments received by the faithfull are not vitiated and polluted by the corruptions, and ill lives of thoſe whoſe Miniſterie God uſeth; but, that they receive them worthily, and are made partakers of the thing ſignified and offered by the Sacraments. For,aT…it. 1.15. VntoUnto the pure all things are pure and,bEph. 3.17. By faith Chriſt with all his treaſures dwelleth in the hearts of the believers.
DOCT XIII. That grace is not tyed and bound to the Sacraments.
UPon the ſame grounds and foundations we are confirmed in the opinion which is received and maintained by all the godly, That grace is not tyed and bound unto the Sacraments, to wit, ſo that he which receiveth them, doth neceſſarily, yea though he want faith, receive alſo the thing it ſelf thereby ſignified and offered: as if (ex opere operato as they ſpeak) upon the outward act of receiving the Sacraments barely conſidered a man might attain unto the ſignified. For Chriſt doth not abſolutely ſay,aMark 16.16. He that is Baptiſed ſhall be ſaved, but he ſaith in the firſt place, He that believeth and is, &c. AndbAct. ….13. Simon Magus alſo was Baptiſed; but yet he attained not unto the thing it ſelf ſignified by Baptiſme: For, as Peter witneſſeth, he was ſtillc23. in the gall of bitterneſſe and in the bond of iniquitie, being held entangled in diabolicall malice, and ſo having no part in the Kingdome of Chriſt. AnddAuguſt. Many there are which eate the bread of the Lord, but not the bread the Lord. For as they which hear the Goſpell preached unto them are not made partakers of remiſſion of ſins, unleſſe they repent them of their ſins paſt, and believe in Chriſt: ſo neither are they which receive the Sacrament made partakers of thoſe things which are thereby repreſented and offered unto them unleſſe unto to outward receiving there be alſo added repentance and faith.
DOCT. XIV. That by the unworthineſſe of the receivers, the power and virtue of the Sacraments is neither taken away nor diminiſhed.
NEither yet do we therefore take away or diminiſh the power and efficacie of the Sacraments given thereunto by God: Foraſmuch as we confeſſe that it depends upon faith, and the power of Chriſt who inſtituted, and ordained the Sacraments; and, that it is neither taken away nor diminiſhed by the unworthineſſe of the adminiſters thereof, or the receivers. For, as the Goſpel by it ſelf retaineth alwayes it's own power, efficacie, and ſignification, although all men do not underſtand it; and again, as it hath power to exhibite what it offereth to be received, although all men be not made partakers thereof: So alſo is it with the Sacraments, which are the viſible Word. For, as the Word by it ſelf alwaies is the power of God unto ſalvation, but not ſo to every one that heareth, unleſſe he alſo doth believe: So alſo the Sacraments are inſtruments which the holy Ghoſt uſeth alwayes efficacious unto ſalvation, although none partake of the efficacie thereof, but onelyonly thoſe which do truely believe. For which cauſe the Apoſtle is not afraid to ſay that all thoſe which were Baptiſed, werea1 Cor. 6.11. waſhed, ſanctified, & juſtified, although he knew that there were many hypocrites amongſt them. For by ſuch manner of ſpeaking is ſignified, the efficacie by God given unto the Sacraments, and what we are to believe concerning the efficacie thereof, unleſſe perhaps our own hypocriſie be an hindrance and impediment thereunto. In which ſenſe if any one ſhall ſay that, whoſoever eate the bread of the Lord, they are made alſo partakers of the Lords body, that is, as concerning the power and efficacie of the Sacraments, and the Authour and diſtributour thereof, there is no impediment or hindrance, but that the receivers of the Sacraments are made parkers of the thing thereby ſignified and offered unto them: We cannot diſlike ſuch manner of ſpeaking, if ſo be that there be added thereunto ſuch explications and expoſitions as theſe, for the inſtructing of the ruder ſort of people, and for the rooting up out of their mindes the falſe opinion, which hath been along time conceived concerning the Opus operatum, or the outward work performed at the receiving of the Sacraments.
DOCT. XV. That between the ſignes and the things ſignified there is a Sacramentall union: And, what that is.
ANd, although we ſay, that the thing it ſelf of the Sacraments is not tyed and bound unto the Sacraments, nor included in them either Naturally, or Locally, or Corporally, or by tye of obligation, as if God ſimply and abſolutely had promiſed to give even the things themſelves to all the receivers of the Sacraments, though wanting faith; and further as if he were bound to give them even unto the impenitent and unbelievers: Yet we do not hereby take away all manner of conjunction and tye between the things ſignified and the ſignes: For we acknowledge and confeſſe a Sacramentall, that is, ſuch a union as may ſtand with the Sacraments and the things of the Sacraments. Now this Sacramentall union conſiſteth in a kind of myſticall and holy relation: inaſmuch as the ſignes do both ſignifie the things and alſo offer them to be received; and again the things are ſignified by the ſignes, and exhibited alſo to be received: As likewiſe there is a union between the word ſignifying and exhibiting, and the things by the word ſignifyed and exhibited. But this conjunction or union as well of the Sacraments, as of the word with the things themſelves, dependeth on the will and counſell of God, who did inſtitute them. For when he inſtituted the preaching of the Goſpel, and the adminiſtration of the Sacraments, he did it to this end and purpoſe which we have declared: and that we hearing the word, and beholding and receiving the ſignes ſhould preſently lift up the eyes of our minds unto the things thereby ſignified; and that by the hand of faith we ſhould receive them being offered: and that we might truely and really be united unto Chriſt, who by the word is preached unto us, and by the ſignification of the Sacraments is as it were pointed at with the finger. As therefore our conjunction or joyning together with Chriſt is altogether myſticall, as theaEph. 5.32. Apoſtle teacheth: So alſo we hold that the union as well of the word as of the Sacraments with the things whereof they are ſignes and Sacraments, is myſticall and Spirituall.
DOCT. XVI. The Definition of the Sacraments.
TO comprehend therefore much in few words, our judgement is that The Sacraments are outward ſignes, and ſuch as fall under our ſenſes; whith are added unto the word of the Goſpel, according to Chriſt's inſtitution, by reaſon of our ignorance & weakneſs, and for the better ſtirring up and confirming of our faith: whereby all men are ſeriouſly called; but the elect onelyonly and believers by the holy Ghoſt inwardly working in their minds, and drawing them, are brought unto Chriſt to have true and reall communion with him, and with his fleſh and bloud, and ſo are made partakers of all Chriſts benefits, which by the word and outward viſible ſignes are ſignified and offered: that being incorporated into Chriſt they may at length make up the body of the whole Church according as the Father hath preordained unto the praiſe and glorie of his grace and their eternall ſalvation.
DOCT. XVII. In ſumme, what communitie the Sacraments of the Old Teſtament have with the Sacraments of the New.
COncerning the Sacraments of the Old Teſtament we need not ſay much; foraſmuch as they are abrogated: But this one thing muſt not be omitted, to wit, that the Fathers of old, foraſmuch as they had the ſame God that we have, the ſame promiſes, the ſame Mediatour, the ſame Spirit regenerating, the ſame faith, and the ſame hope: They had likewiſe the ſame Sacraments that we have, if we have reſpect unto the ſubſtance thereof which is Chriſt; although for ceremonies different from ours: And this we the rather hold; becauſe theirs were delivered to them to the ſame end that ours are delivered unto us, to wit, that they might be confirmed in the faith of Chriſt, and grow up together in communion with him. To prove what we have ſaid theſe places of Scripture are very pertinent, he was,aRevel. 13.8. the Lamb ſlain from the foundation of the world. b1 Cor. 10.4.They did all drink the ſame Spirituall drink: (for they drank of that Spirituall Rock that followed them: and that Rock was Chriſt) And again,cHeb. 1….8. Ieſus Chriſt the ſame yeſterday and to day, and for ever.
DOCT. XVIII. That there are onelyonly two Sacraments of the Chriſtian Church.
WE acknowledge onelyonly two Sacraments properly ſo called, which were alwayes common to all the Chriſtian Church, by name, Baptiſme and the Lords Supper: whereof the one belongeth to the beginning of our communion with Chriſt; and the other unto the increaſe thereof. Whereupon the one is called the Laver or waſhing of regeneration; and the other, the holy Feaſt, or the Lords Supper.
DOCT. XIX. Errours condemned.
WE cannot therefore but diſlike thoſe, which will have a Sacrament to be even where no word is heard, but onelyonly ſome viſible ſigne ſeen. And thoſe likewiſe, which make no diſtinction between the thing of the Sacrament, and the Sacrament; but will have it to be received into the mouth, as well as the Sacramentall ſigne: Whereas the thing of the Sacrament is that, which the ſigne coming under the judgement of our ſenſe bringeth unto our minde, but letteth not fall into our hand or mouth. Neither yet do we like thoſe, which in the Sacraments conſider nothing elſe but what they ſee with their eyes: Nor yet thoſe, which will have them to be onelyonly badges & cognizances to diſtinguiſh us from other people; or elſe but bare ſignes, and no inſtruments of the holy Ghoſt by which he worketh in us effectually, and confirmes us in the communion of Chriſt. But we condemne thoſe, which inſtitute new Sacraments, beſide thoſe which Chriſt himſelf hath inſtituted: And thoſe alſo, which tye the grace of God and the things ſignified by the Sacraments, unto the Sacraments; in ſuch manner, as if every one that receiveth the ſignes, might truely be ſaid alwayes to partake alſo of the thing it ſelf.