The Sum of Christian Religion 2, Part 2 · Subpart 34

The Sum of Christian Religion 2 · Part 2 · Subpart 34

p. 692OF SACRAMENTS.

THE Sacraments are a part of Eccleſiaſtical miniſterie. And as touching Eccleſiaſtical miniſterie the queſtions are, 1. What is the vſe of the miniſterie. 2. What are the partes thereof. 3. In what thoſe partes agree and accord. 1. The chiefe and laſt vſe of the miniſterie of the Church is, that we beeing brought to Chriſt, may be confirmed and aſſured of Gods will, that is, that it teach vsus the will of God, exhort vsus to embrace Gods bleſſinges and benefites, and aſcertaine vsus of the continuance of the ſame. 2. The parts of the miniſterie are the Sacraments, and the word. 3. The Sacraments ſo accord p. 693and agree with the word, that whatſo…uer is promiſed vsus in the word, of the obteining of our ſaluation by Chriſt, the ſame the ſacraments, as ſignes and ſeales, annexed to the word as it were vntounto a Charter or letters patent, confirme vntounto vsus more and more, thereby to help and relieue our infirmitie. Whereby alſo it is apparent, that the chiefe vſe of the ſacramentes to, is, in reſpect of God, the confirmation of our faith, like as alſo the miniſters themſelues, whatſoeuer they doe in reſpect of their miniſterie, that they eſpeciallie doe, to declare and confirme gods will vntounto vsus. Obiection. Jt is ſaide, That the ſpirit and the Word worke faith in vsus, and the ſacraments nouriſh it being wrought. Theſe three therefore differ nothing one from an other. Aunſwere. Firſt, The Holy Ghoſt worketh and confirmeth faith in vsus, as the efficient cauſe thereof, the Word & ſacraments as Inſtrumental cauſes. 2. The Holy Ghoſt alſo can work faith in vsus without them: But the Word & Sacraments without the holie Ghoſt can woorke nothing. 3. The holy ghoſt whereſoeuer he dwelleth, is effectuall in woorking: The word & Sacraments are not ſo. Theſe things brieflie were firſt to be ſpoken in general concerning the miniſterie.

It remaineth, that we now in fewe woordes entreat Of the Sacraments, which are the other part of the miniſterie of the Church. The right and direct methode of interpreting this doctrine of the Sacraments, requireth, that firſt wee ſpeake of the Sacramentes in generall. And this way may wee not vnfitly entreat in ſpeciall of the Supper and Baptiſme, to wit, if wee take in declaring each Sacrament in ſpecial, the ſame queſtions, and that courſe and order of the ſame queſtions, which wee muſt obſerue and follow concerning the Sacramentes in generall: and laſtly, if wee applie thoſe teſtimonies which ſpeake of the Sacraments in generall, to the handling and declaring of the Sacraments in ſpecial.

The chiefe Queſtions concerning the Sacraments.

1 What Sacraments are.

2 What are the ends of Sacraments.

3 Jn what Sacraments differ from Sacrifices.

4 Jn what they agree with the Word, & in what they differ from it.

5 How the Sacramēts of the old & new Teſtamēt agree.

p. 6946 What Sacramental vnion is.

7 What the things differ from their ſignes.

8 What forms of ſpeaking of the Sacraments are vſual to the Church and Scripture.

9 What is the lawful vſe of the Sacraments.

10 What the wicked receiue in the vſe thereof.

11 Howe manie Sacramentes there are of the newe Teſtament.

1 WHAT SACRAMENTS ARE.

The originall of the word, Sacrament.THAT we may know what Sacramentes properly are, the name it ſelfe of Sacrament is firſt to be conſidered. Among the auncient Romanes this word, Sacrament, ſignified a ſolemne forme of an oath taken in warre, which they called a militarie Sacrament, ſo called of Sacrando, that is, of ſacring or conſecrating them, becauſe by that oath euerie one was conſecrated or deſtined to this captaine, and not to any other to ſerue him. Heereof it is that ſome will hauehave theſe ceremonies, inſtituted by God, therefore to be ſo called, for that as ſouldiours did oblige and binde themſelues by that military Sacrament vntounto their captaine, ſo wee bind our ſelues vntounto our captaine Chriſt, by a ſolemne oath, in the preſence of god, Angels and men. This truely is not vnapt or vnmeete metaphor: but yet I thinke rather that the original of this name came from the olde Latine Tranſlations, in which whereſoeuer the worde myſterie is vſed in the new Teſtament, for the ſame they commonly in Latine put the woorde Sacramentum. Now myſterie commeth from a Greeke verbe, foreign, which ſignifieth, to inſtitute, inſtruct, or initiate one in holy matters, or matters of religion. But that Greeke verb, foreign, is deriued from another which is, foreign, which ſignifieth to ſhut, becauſe (as Euſtathius ſaith) they, who were initiated or entred in holy rites, were to ſhut their mouth, & not to vtter thoſe thinges which were ſecret. Nowe a myſtery is ſaid to be, either a ſecret thing it ſelfe, or the ſigne of a ſecret thing, or that which hath a ſecret ſignification, which none vnderſtand but they who are initiated in holy rites. By a ſigne, wee vnderſtand an externall and corporall thing and action, or a ceremony inſtituted and ordained by God, which betokeneth a certaine internall thing and ſpirituall. Which the Grecians call a myſterie; and is otherwiſe called of Diuines p. 695a Sacrament. And ſome ſuch ſignes god alwaies would hauehave to bee extant in his Church, whereby the good will of God towardes men might be recorded and made knowen, that men of the other ſide might declare and ſhewe their faith towardes God, and other duties of piety and godlineſſe. Sacramentes therefore are ſo called myſteries, becauſe they hauehave a ſecret ſignification, which none vnderſtand but they who are initiated and inſtructed concerning the ſubſtaunce of ſacred matters, or the pointes of Chriſtian Religion.

HAuing ſeene now what the name of Sacrament ſignifieth, it reſteth, that wee conſider the thing it ſelfe, and define what Sacramentes are. The definition whereof is this. Sacramentes are ſacred ſignes and ſeals obiect to our eies, The Definition of ſacramentes.ordained and inſtituted by God, that by them he might the more declare and ſeal the promiſe of his goſpel vntounto vsus.

The partes of this definition are in number three: The firſt part apperteineth to the kinde of Sacramentes, the latter two to their difference. To the kind, whereof they are, it apperteineth, that they are ſacred ſignes & ſeals, that is, diuine,The ſacraments are ſacred ſeals. & ſignifieng or betokening ſacred things, ſuch as belong to gods worſhip and the ſaluation of men. A ſigne and a ſeale differ one frō the other, as a general thing frō a thing more ſpecial. For euerie ſeale is a ſigne, but not eueryevery ſigne a ſeal. A ſeale certifieth and confirmeth a thing: A ſigne onelyonly ſheweth it. A ſign is a thing ſignifieng ſomewhat elſe than that which it ſheweth to the ſenſes: or, a ſigne is that, whereby the vnderſtanding vnderſtandeth ſome thinges elſe, beſides the ſigne it ſelfe. So wordes are the ſignes of thinges. Moreouer ſignes are of two ſortes: ſome are onelyonly ſignifieng, others are confirming alſo, that is, ſuch ſignes, as whereby wee reaſon & conclude alſo of the thing which they ſignifie, neither onelyonly vnderſtand by them, what they ſignifie, but alſo argue and reaſon from them, ſo that wee are not left in doubt or vncertaine, whether that bee true or falſe, which they ſignifie. Sacramentes therefore ſerue in the ſame ſteede, that pledges doe: for both they ſignifie that there is ſome thing promiſed vntounto thee, & withal they aſſure and confirme the ſame vntounto thee, in regard whereof it is alſo added, that they are ſeales. Now theſe ſignes and p. 696ſeales are called ſacred and holy, becauſe they are giuen vsus of God. For holy and ſacred thinges are of two ſortes, 1. Thoſe thinges which God performeth vntounto vsus. 2. Thoſe thinges which wee performe vntounto God. Theſe ſignes are ſaid to be obiect to our eyes, that is, viſible: bicauſe they ought to be ſuch, ſeing they are to ſignify things inuiſible. Moreouer they muſt be ſuch, becauſe they muſt be ſtaies & props of faith, & be perceiued by the outward ſenſe, that the inward ſenſe may therby be moued. For that which thou ſeeſt not, is no ſigne. And hee that maketh a ſign to be inuiſible, doth imply a contradiction, & ſpeaketh contraries. For not the ſigns ſignifieng, but the things ſignified are inuiſible. Whence it is, that the ancient writers define a ſacrament thus: A ſacrament is a viſible ſigne of inuiſible grace.

By the ſacraments God ſealeth vntounto vsus his promiſe.To the difference of ſacramentes (whereby they hauehave their ſeuerall being as it were, and are different from other ſacred thinges) appertaine theſe two properties. 1. That they are ordeined and inſtituted by God 2. That they are inſtituted to this end, that God may by them ſeal & aſſure vntounto vsus his promiſe. And that theſe ſignes were inſtituted of God alone, it is certaine. For as God alone pronounceth concerning his will, & teacheth vsus the ſame, and giueth vsus his promiſe of grace; ſo he alone aſſureth and confirmeth this promiſe vntounto vsus by his ſacraments. Wherefore God alone hath autoritie to inſtitute and ordaine a ſacrament. And this inſtitution of ſacraments Conteineth two thinges. God onelyonly may ordaine a ſacrament.1. The appointing and commanding of the rite and ceremonies: 2. The promiſe of grace annexed to this rite, whereby God promiſeth that he will giuegive the thing ſignified vntounto ſuch as lawfullie and rightly vſe the ſigne. And theſe thinges are proper to God alone. For as the receiuing into grace and fauour, and remiſſion of ſinnes belongeth to god alone: So alſo doth the promiſe thereof. And as god alone inſtituteth & appointeth vntounto him-ſelfe his publique worſhip, ſo he alone is able to confirme vntounto vsus by his publique worſhip, and miniſterie, & by his ſacraments, the promiſe of grace, that is, the promiſe of receiuing all bleſſinges & benefits neceſſarie to ſaluation, which are ſignified & confirmed by the ceremonies and rites of ſacraments. Wherefore mention is alſo made of the promiſe in the definition of ſacraments, that ſo that difference of ſacraments may p. 697bee the better perceiued & diſcerned: becauſe god hath giuen to men teſtimonies alſo of other things. This promiſe of grace the ſcripture calleth alſo the promiſe of the Goſpell: becauſe god doth eſpeciallie and chieflie in the goſpell promiſe it vntounto vsus. And further hee declareth the ſame being promiſed in the goſpel, and ſheweth it more clearlie by ſacraments: and this, by reaſon of the analogie, proportion and ſimilitude, which the ſignes hauehave with thoſe things which are ſignified by thoſe ſacramental ſignes. For as a ſimilitude declareth and explaneth that whereof it is a ſimilitude, ſo the ſacraments declare that, whereof they are ſacraments. And as a true ſimilitude is not vnderſtood, except the analogie of the ſimilitude be vnderſtood: ſo neither are the ſacramēts; except wee vnderſtand the analogie and proportion which they hauehave with the thing ſignified. Neither doth god by his ſacramentes onelyonly declare the promiſe of the goſpel, but alſo ſealeth the ſame vntounto vsus. 1. Becauſe god when hee ſpeaketh with vsus, whether it be by his Worde, or by a ſigne, is alwaies alike true. And therefore hee aſſureth and maketh vsus certaine of his will, both by his worde and by his ſacraments. 2. Becauſe ſacramentes are ſeales and pledges annexed to the promiſe, which who ſo vſeth rightly, that is with true faith & repentance; vntounto him thoſe pledges and ſeals ſeale and confirme moſt aſſuredlie, that hee ſhall bee partaker of the thinges themſelues ſignified, which are ſpirituall.

2 What are the ends of Sacraments.

THE chiefe and principall ende of ſacramentes is conteined in their definition, namely,1 Sacramentes are ordeined to bee ſeals of gods couenant. to be ſignes of the couenaunt, that is, that God maie teſtifie that hee dooth in a lawfull and right vſe of them beſtowe the thing promiſed, and ſo maie confirme our faith, inſtruct vsus by his Sacramentes, and by them exhort vsus to receiue and embrace the bleſſinges purchaſed by Chriſt, and further ſeale by thoſe ſacraments theſe benefits & bleſſings of chriſt vntounto vsus; (& this, 1. Becauſe ſacraments are ſignes. 2. Becauſe they are pleadges hauing a promiſe:) and laſtlie that by theſe ſignes and pleadges of Gods fauour towardes vsus, the holie Ghoſt maie effectuallie mooue our hearts, no leſſe, than by the word.

The ſecond end, is the diſtinguiſhing of the church from p. 698Paynims and al other ſectes whatſoeuer. 2 To diſtinguiſh the Church from others.For God wil hauehave his Church to be beheld in the woorld, and to bee knowen by theſe ſacred ſigns, as Souldiours are knowen by their military tokens, & ſheep by thoſe marks which their ſhepheard ſeareth in thē. He willeth the Iews to be circūciſed, & Chriſtians to be baptized, he interdicteth aliantes & ſtrangers, and excludeth them from eating of the Paſchal Lamb. God wil hauehave his kingdome diſcerned from the Synagogue of Satan, for theſe two cauſes. 1. For his owne glories ſake. 2. For our comfort and ſaluation. For as he will not hauehave himſelfe ſhuffled and mingled with Idols: So neither will he hauehave his people ſhuffled and mingled with the kingdome of the Diuel.

3 To profeſſe & teſtifie our thankefulneſſe.The third ende, is the profeſſion and teſtification of our thankefulnes and duetie towardes God, which is that bond, whereby we are obliged vntounto Chriſt to be his people, as he is our God, to ſhewe true repentaunce, to beleeue in him, and to receiue of him his benefites offered vntounto vsus.

4 To propagate and maintaine the doctrine.The fourth is, the propagation and maintenance of the doctrine: becauſe God wil not hauehave the vſe of his Sacraments to be without the word and explication thereof.

5 To giuegive an occaſion to the yonger to enquire and learne the thinges by them ſignified.The fift is, an occaſion thereby giuen to the yonger ſort to enquire what theſe things meane, and ſo an occaſion alſo of explicating and preaching the benefits of Chriſt vntounto them. As alſo the Lord ſaith vntounto his people. Exod. 13.14. When thy ſonne ſhal aſke thee to morrow ſaying, what is this? Thou ſhalt then ſaie vntounto him; With a mightie hand the Lord brought vsus out of Aegypt, out of the houſe of bondage.

6 To bee the bondes of mutuall Charitie.The ſixt and laſt end is, that they may be the bonds of mutual dilection and louelove; becauſe they who are entred into an aſſociation or confederacie with Chriſt the head of the Church, ought not to bee at difference among themſelues. 1. Cor. 12.13. By one ſpirite are we all baptized into one bodie. In like manner the Sacramentes are the bonds of publique meetinges and congregations in the Church, 1. Cor. 11.33. When ye come together to eate, tarrie one for another. 1. Cor. 10.17. For wee that are manie, are one bread and one bodie, becauſe we are all partakers of one bread. Eph. 4.5. One God, one Faith, &c. But we can not ſettle among vsus this communion, neither maintaine and continue it being once ſetled, neither profitablie annunciate and ſhewe forth the death of the p. 699Lord, as long as we diſſent & iarre among our ſelues contentiouſly about the inſtitution of the Sacramentes. The Sacraments are pledges of that communion which Chriſtians hauehave firſt with chriſt, and then between themſelues.

3 Jn what Sacraments differ from ſacrifices.

WE muſt hold and obſerue a difference betweene Sacrifices and Sacraments,Sacraments & ſacrifices differ in their chiefe end that we may knowe what to do, when we come vntounto them. Now they differ in the principal & chiefe end. For ſacraments are only ceremonies. Sacrifices may be ceremonies & moral works alſo, as the ſacrifices of thanksgiuing are our works towards God, whereby wee yeeld due obedience and honour vntounto God; ſuch are the ſacrifices of praiſe and thankfulneſſe. A ſacrament, is gods work toward vsus, wherein he giueth ſome thing, to wit, the ſignes and the things ſigned; & wherein he teſtifieth of his offering & beſtowing his benefits vponupon vsus. Or the diſtinction betweene them may be giuen thus: A ſacrifice is a woork, in which we yeeld ſome obedience and worſhip vntounto God. But a ſacrament is a work, in which GOD giueth ſomewhat vntounto vsus: Firſt, outward ſignes; Secondly, Thinges ſignified by them. The ſame thinges may bee ſacrifices and ſacramentes.A ſacrament and a ſacrifice may be ſometimes together in one and the ſelfe-ſame thing: but they are ſacramentes in reſpect of God, in reſpect of vsus ſacrifices, and thoſe onelyonly euchariſtical and of thanks-giuing. For there is but one only ſacrifice propitiatorie by the raunſome of Chriſt offered for vsus on the croſſe. Obiection. The Paſſouer and other ceremonies of the oulde teſtament were both ſacrifices and ſacramentes. Therefore ſacramentes doe nothing differ from ſacrifices. Aunſwere. More is in the concluſion, than in the premiſſes. Becauſe this onelyonly followeth; That the ſame thing may be a ſacrament & a ſacrifice. So Baptiſm, & the Lords Supper are ſacraments, & ſacrifices: They are ſacraments and that principally; becauſe they are the worke of god, who giueth vsus ſome thing in them, and dooth therein teſtifie his gift vntounto vsus. For in them he reacheth vntounto vsus certaine Symbols and tokens by his miniſters, as alſo by his miniſters hee ſpeaketh by his mouth vntounto vsus: according as it is ſaid, Luk. 10.16. He that heareth you, heareth mee. So therefore euerie miniſter reacheth with his hand the ſacramentes vntounto vsus, and wee receiue them at their handes, as at the handes of p. 700God, if ſo wee take them with reuerence: but much more God giueth, and as it were reacheth with his hande vntounto vsus, in the lawful and right vſe of the ſacramentes, the things themſelues which are ſignified by the ſacramentes. Furthermore, Baptiſme and the Lordes Supper are ſacrifices, not indeede principally, but as they are our woork, which we perform to God; that is, as we receiue theſe ſignes, as it were from the hand of God, and ſo declare our obedience towards God.

4 Jn what ſacramentes agree with the Word, and in what they differ from it.

The ſacraments a…d the word ag…e. In exhibiting the ſame things vntounto vsus.THE Sacramēts agree with the Word in theſe things, 1. Both exhibite the ſame things vntounto vsus. For by both god doth teſtifie vntounto vsus his will, and by both he propoſeth the ſame benefites, the ſame grace, and the ſame Chriſt vntounto vsus; neither doth God confirme or repreſent by his Sacramēts any other thing, than he hath promiſed in his word; and they who ſeek for any other thing in the Sacraments than is preſcribed in the word of god, frame & make Idols. 2. Both are from the holie Ghoſt, and ſo both alſo confirme and eſtabliſh faith. 2 In proceeding … the Holy G…oſt 3 In being inſtitu… & offered by God. 4 In being accō p…hed by God.3. God inſtituteth both, God offereth both. 4. God accompliſheth both by the Miniſters of his Church. For hee ſpeaketh with vsus in his Woorde by the miniſters, and by the Miniſters hee offereth and giueth vsus theſe ſignes in his Sacramentes. But the thinges them-ſelues which are ſignified by theſe ſignes, the ſonne of God immediately offereth vntounto vsus. Hee ſaith, Joh. 20.22. Receiue the Holie Ghoſt. And Iohn ſaith of him, Matth. 3.11. Indeede J baptize you with water to amendment of life; but hee that commeth after mee will baptize you with the holie Ghoſt and with fire.

The Sacraments differ frō the word in theſe things, 1. In ſubſtance & nature: They diſagree, 1 In ſubſtance and nature.For firſt, Words ſignifie according to the appointment of men, whō it pleaſed that things ſhould ſo be expreſſed & ſignified. Signes ſignifie according to a ſimilitude, which they hauehave with the thinges by them ſignified. Secondly, Words wee heare, and reade: Signes wee perceiue alſo by feeling, ſeeing, and taſting. Thirdly, Words ſignifie onelie: Symboles and ſignes confirme alſo. 2. The Woorde of the promiſe and commaundement is propoſed without anie difference, 2 In the perſons, … they are offered.to al. To the vnregenerate, that they may either begin to beleeue p. 701and be regenerated, or may bee left without excuſe: to the regenerate, that they may the more beleeue and bee confirmed. The Sacraments are giuen onelie to the members of the Church, whoſe faith is by them confirmed and preſerued. The Word is preached to all at once: The Sacraments are giuen to euerie member of the Church ſeuerallie: one is baptized after another. and the ſupper is miniſtred to one after another. 3. The Woorde is the inſtrument of the holie Ghoſt by which he beginneth and confirmeth our faith: 3 in their vſe.and therefore the Sacraments muſt follow the Word. The Sacraments are the inſtruments of the holie Ghoſt, by which he beginneth not, but onelie confirmeth our faith: and therefore the Word is to goe before them. The reaſon of this difference is, becauſe the Sacraments, without they be vnderſtoode, neuer mooue. There is no deſire after a thing which is not knowen. But yet in Infants the caſe is diuers. For in them faith is begunne by the holy Ghoſt, neither is confirmed by the Word, but by an inward working and efficacie; and they who are borne in the Church, to thoſe in their infancie appertaineth the couenaunt and the promiſe. 4. The Woorde is neceſſarie and ſufficing vntounto ſaluation in them who are of an vnderſtanding age. 4 In their neceſſitie.For faith commeth by hearing. But the Sacraments are not preciſelie and abſolutelie neceſſarie vntounto all. For that ſaying of S. Auguſtine is moſt true. Not the want, 5 In their manner of working. 6 The word may be effectuall without the ſacraments, but not the ſacraments without the Worde. 7 The Worde is confirmed by the ſacraments. 8 The Word may not be preached vntounto Infants: ſome ſacramēts may bee giuen them.but the contempt of them condemneth. 5. The Sacraments by geſture, the Woorde by ſpeech declareth vntounto vsus the will of God. 6. The Woorde may be without the Sacraments, as both in priuate and publique expounding of the ſcripture, and that effectually alſo, as was apparent in Cornelius, Act. 10. But the Sacraments cannot be ſo without the Word. 7. The Woorde is that which is confirmed by ſignes annexed vntounto it: the Sacraments are thoſe ſignes whereby it is confirmed. 8. The Word is to bee preached vntounto thoſe onelie, who are of vnderſtanding, the Sacraments are to be giuen vntounto Infants as Circumciſion and Baptiſme. Auſtine ſaide, That a Sacrament is a viſible Word: moſt brieflie and moſt aptly expreſſed he both the agreeing & differing of the Word & Sacraments. For when he ſaith, That a Sacrament is a Word, he ſheweth in what the Worde & Sacraments agree, which is in that they teach the ſame. When he addeth Viſible, he ſheweth the difference, that is, that they differ in rite & ceremonie.

p. 7025 How the ſacramentes of the olde and new Teſtament agree, and how they differ.

The Sacraments of the old and new Teſtament, differ. 1 In rites. 2 In number 3. In ſignification.THey differ firſt in rites, whereof chaunge & alteration was made at chriſts cōming, that thereby might be ſignified the ceaſing of the old Teſtamēt, & the beginning or ſucceeding of the new Teſtament. 2. They differ in multitude and number. There were mo and more laborious, here fewer and more eaſie rites. 3. In ſignification. Thoſe ſignified chriſt to come, theſe Chriſt that was come. The ſignificatiō is diuerſe, as the circumſtance of time is diuerſe, which the ſacraments of the old and new Teſtament ſignifie. For the ſacramentes of the old church, ſignified the time to come of chriſt which ſhould come: our ſacramentes ſignifie the time paſt of Chriſt already manifeſted in the fleſh.4. In the perſons whom they bound. 4. Jn binding and obliging men. The old bound only Abrahams poſterity, ours bind the whole church of all nations & countries.5. In continuance. 6. In clearnes. 5. Jn continuaunce. The ould were to endure but vntill the comming of the Meſſias: the new vntill the end of the world. 6. Jn cleareneſſe. Thoſe are more obſcure and dark, becauſe they ſignifie things to be manifeſted: but theſe more clear and plaine, becauſe they ſignifie thinges already manifeſted.They agree, 1. In the Autor. 2. In ſubſtance. They agree, 1 Jn the author. 2. Jn the thinges ſignified, or in ſubſtaunce. For by the ſacramentes of both teſtamentes the ſame thinges are offered, ſignified, and promiſed vntounto vsus, euen remiſſion of ſinnes, and the gift of the holy ghoſt, and that by chriſt alone. This is prooued in the Epiſtle to the Hebrues. Jeſus christ yeſterday, and to daie, the ſame is alſo for euer. But theſe are not in reſpect of rites and ceremonies the ſame: therefore they are the ſame in reſpect of the thing by them ſignified. 1. Corinth. 10.2. The Fathers vnderunder the Lawe were baptiſed in the cloude and in the Sea, and did al eate the ſame ſpiritual meate. Coloſſ. 2.11. By chriſt ye are circumciſed with circumciſion made without handes, that is, In Baptiſme we receiue the ſame benefites, which they did in circumciſion without Chriſt therefore, who is the thing ſignified of all the ſacramentes both of the ould and newe teſtament, no man was euer ſaued, or now is, or euer ſhall be ſaued. Whence it followeth, that the Fathers in the old teſtament had the ſame communion with chriſt, which alſo we hauehave, & that it was no leſſe ſignified & confirmed then p. 703vntounto them by the word and ſacraments, than it is now vntounto vsus in the new couenaunt. Wherefore it is not only idolatry, to ſeeke another communion of chriſt, than is in the word, but alſo to ſeek another communion of chriſt in the ſacraments of the new Teſtament, than which was in the ſacraments of the old teſtament.

6 What the ſacramental vnion is.

THE foundation or matter in the Sacraments are the rites & ceremonies or externall viſible actions inſtituted by God, which are perfourmed by men after a certaine & ſolemne maner, & are called by a relatiue or reſpectiue name ſignes or ſacraments. The terme reſpected or correlatiue, is Chriſt & al his benefits, or the internal ſpiritual working of God in vsus according to the promiſe of the goſpell: this is called the thing ſigned or ſignified by the ſacrament, becauſe it is ſignified and confirmed by the outward rite. The relation it ſelfe that is betweene theſe, (which maketh both to become relatiues, or reſpectiues, being in their own nature abſolute thinges,) is the order inſtituted by God, the ſignifieng of a ſpirituall thing by a corporall thing, and the ſealing of the thing ſignified. The correlatiues are the things ſignified and the ſignes. Heereby now appeareth that this coniunction of thinges with their ſignes, or ſacramentall vnion, is not corporall or local. Nowe this vnion conſiſteth in two things. 1. Jn a ſimilitude and proportion of the ſignes with the thinges ſignified. 2. In the ioint-exhibiting or receiuing of th… thinges, and in the lawfull and right vſe. The faithful onelyonly, in the lawful and right vſe, receiue the ſigns of the miniſters, and the things ſignified of Chriſt: and when we ſo receiue both, that is the ſigne, and the thing ſignified, the ſame is called ſacramental vnion. For in theſe it conſiſteth, and not in a preſence of the thing and the ſigne in one and the ſame place, and much leſſe in any transmut…ion or tranſſubſtantiation.

Sacramentall vnion therefore is ſuch, as agreeth to all ſacraments: and ſuch as was the vnion of Chriſt with the ould ſacraments, ſuch is it alſo now. A ſacrament, is a reſpectiue or relatiue word. The foundation we ſaid to bee a ceremony inſtituted by GOD: Chriſt or the communion of Chriſt and al his benefits, are the terme. The relation is the p. 704ordination of that rite or ceremony to the thing ſignified, that is, both Chriſt himſelfe, & his benefits, or the cōmunion and participation of chriſt and his benefits. For in eueryevery ſacrament are theſe two, the thing ſignified, and the ſignes. Now the thing and the ſacrament differ, as the relatiue, and the correlatiue. As therefore the things cannot be without the ſigne: ſo if you take away the ſigne from the thing, it remaineth no more a ſigne, becauſe the relation conſiſteth in the ioining of things: As the maſter is no more a maſter, if he hauehave no ſeruaunt. Wherefore the thinges and their ſignes are diſtinguiſhed, but not ſundered and ſeparated. Briefer thus: Jn eueryevery ſacrament are the ſigne and the thing ſignified. The thing is chriſt himſelfe and his benefits, or the communion and participation of chriſt and his benefites. The thing and the ſacrament differ in this. The thing is not properly the ſacrament, neither are the ſignes ſacramentes. The ſigne is not the thing: but if you take away the ſigne, the thing remaineth no longer, neither the ſigne, if you take away the thing. Therefore they are to be diſcerned, not to be ſundered. Wherefore theſe two muſt be together, ſo that if one be takē awaie, the other remaineth no longer that, which before it was ſaid to be. Of all this which hath been ſaid we conclude, that there is a ſacramentall vnion and cōiunction of the things & ſignes in ſacraments; and it conſiſteth, …. Jn a ſimilitude whereby the thing is ſignified, ſhadowed, and re…ſented. For if the ſignes hauehave not a reſemblaunce and ſimilitude with the things, they are nowe no longer ſignes. 2 In the ioint-receiuing of the things and ſignes. In theſe conſiſteth the coniunction of the things and ſignes.

7 In what the things differ from the ſignes.

THE ſignes differ from the things ſignified, 1. In ſubſtaunc… The ſignes are corporeall, viſible, earthly: the thin… …uenly, inuiſible, ſpiritual. Obiection. But the body of … is a corporeall thing. Aunſwere. By ſpirtuall things are here meant thoſe, which are through the woorking of the holy ghoſt receiued by faith onelyonly, and not by any part of our body. 2. They differ in the maner of receiuing: the ſignes are receiued by the hand, mouth, and partes of the body, and therefore alſo of vn… … are receiued by faith onelyonly and the ſpirit, and therefore of p. 705the faithful only. 3 In the end or vſe. The things are giuen for the poſſeſſing of eternal life, they are eternal life it ſelfe, or ſome part thereof. The ſignes are receiued for the ſealing & confirming of our faith concerning the things thēſelues promiſed. 4. The things ſignified are neceſſary, & are neceſſarily receiued of all the members of the true church: The ſignes are receiued of them only, who are able to receiue them. The ſignes are diuerſe, the rites and ceremonies variable: the things are perpetual and the ſame in al ſacramentes.

8 What phraſes and formes of ſpeaking of the ſacramentes are vſual vntounto the Church and ſcripture.

THe forms of ſpeaking of ſacraments, are partly proper, Proper formes of ſpeaking.& partly figuratiue. The proper are, 1. When the ſacraments ar called tokens, ſigns, ſeals, & thoſe ſealing & confirming vntounto vsus, that God wil giuegive thoſe things which he hath promiſed. So Circū ciſion is a ſeal of the righteouſnes of faith. And it ſhal be a ſigne in thy fleſh. 2. When vntounto the ſignes are expreſly adioined promiſes; namely, that we ſhall receiue the things ſignified by thē; as when it is ſaid, Mar. 16 16. He that ſhal beleeue, & be baptized, ſhall bee ſaued. A figuratiue or ſacramentall kind of ſpeaking is, Figuratiue forms of ſpeaking.1. When the names of the things are giuen vntounto the ſignes: as the Paſchall Lambe called the Paſſeouer. 2. Contrariwiſe, when the names of the ſignes are attributed to the things. 3. When the properties belonging to the things are attributed to the ſigns. As, the bread which we brake, is it not the communion of the body of chriſt? ſo baptiſm is ſaid to waſh away ſins, to ſaue, to regenerate. 4. When cōtrariwiſe, the properties of the ſigns are attributed to the things themſelues. As, The rocke was chriſt. We are waſhed by the bloud of Chriſt. Al theſe phraſes of ſpeech ſignifie the ſame thing: which is, the promiſe of god adioined to the ceremony; & this therefore, 1. Becauſe the ſigns repreſent and ſeale the things. Baptiſm is the waſhing of regeneratiō. 2. Becauſe the things & the ſigns are together receiued by the faithful, in the right vſe therof.

9 What is the right and lawful vſe of Sacraments.

THE right vſe of Sacraments is,In the right vſe of ſacraments is reſpected, 1 The inſtitution of Chriſt, which muſt be pure. 2 The perſons receiuing▪ who muſt be beleeuers. 1. When the rites ordained by God are obſerued and not corrupted. The inſtitution of Chriſt is to bee retained pure, and vncorrupt: the additions of Antichriſt are to be taken away, and thoſe things which he tooke away, are againe to be added. 2. When thoſe perſons vſe thoſe rites for whom God hath ordained p. 706them. Wherefore the houſhold of Chriſt onelyonly, that is, Chriſtians, who by profeſſion of faith and repentance are the Citizens of the Church, muſt vſe theſe rites. Act. 8 37. If thou beleeueſt with all thine heart, thou maiſt bee baptized. So alſo they are baptized of Iohn. Matth. 3.6. who confeſſe their ſinnes. 3 The end for which they were inſtituted.3. When the rites and Sacraments are vſed to that end, for which they were inſtituted. For it is not lawfull to transforme the rites to any other ende or vſe, beſides that whereunto they were ordained. 1. Becauſe that is not to obey Gods commandement. 2. Becauſe if the ſigns be changed or conuerted to another vſe, or the couenaunt not kept, the conſent of him that promiſeth is loſt, without which the ſigne or earneſt confirmeth nothing. Wherefore the Sacraments without their right vſe are no Sacraments, but rather vain and fruitles ſpectacles, neither hauehave they the nature of Sacramentes: But the right and lawfull vſe of them conſiſteth eſpeciallie in faith and repentance: They who hauehave not this, vntounto them the Sacraments are no Sacramentes. Wherefore they are beſides themſelues, who ſay that vnbeleeuers and infid…ls receiue together with the ſignes the things ſignified by the ſignes.

10 What the wicked receiue in the vſe and adminiſtration of the Sacraments.

The wicked receiue the bare ſigne, without the things thereby ſignified.THE wicked receiue the bare ſignes onelie, and thoſe to their iudgement and condemnation. 1. Becauſe the benefits of Chriſt are receiued onelie in the right vſe of the Sacraments: But they neglect the right vſe of them, who receiue them vnworthily: Wherefore Paul alſo ſaith, 1. Cor. 11.27. Whoſoeuer ſhall eate this bread, and drinke the cup of the Lord vnworthilie, ſhall bee guiltie of the bodie and bloude of the Lorde. But the wicked eate and drinke it vnworthily, becauſe they prophane the ſacramentes, and transforme God into the Diuel, and the ſonnes of God into the ſonnes of the Diuel. 2. VntoUnto whom nothing is promiſed in the Woorde; to him the ſacraments ſeale nothing. For after what manner and vntounto whom a Charter promiſeth any thing, after the ſame maner and to the ſame men doth the ſigne and ſeale annexed vntounto the Charter promiſe the ſame alſo. Semblablie God perfourmeth his benefites after the ſame manner and vntounto the ſame perſons, after which manner and vntounto which perſons hee promiſed them. But vntounto the wicked hee hath p. 707promiſed nothing, ſo long as they remaine in their vnbeliefe. 3. Wee receiue ſpiritual thinges by faith. The wicked hauehave not faith. Therfore neither do the wicked receiue ſpiritual things. 4. To be wicked, and to receiue the ſacraments entirelie, implieth a contradiction.

11 How manie ſacraments there are of the new Teſtament.

IN the newe Teſtament are onelie two ſacramentes, But two Sacramentes… the new Teſtament.the vſe whereof in the Church is perpetuall & vniuerſall by the conſents of Ambroſe, & Auſtine: Baptiſme, which ſucceeded in the place of circumciſion and other purifiynges of the law: and the Lords ſupper, which the Paſchal Lambe ſhadowed and prefigured. Theſe two, and no more; did Chriſt inſtitute. For thoſe are onelie ſacraments of the new Teſtament, which are, 1. Ceremonies. 2. Jnſtituted of Chriſt for the whole Church. 3. Hauing the promiſe of grace adioined vntounto them. But there are onelie two ſuch ſacraments, as appeareth by their definition: Wherefore Pennance, priuate abſolution, matrimonie, The Papiſts other fiue S…craments are no Sacrament….vnction, and laying on of hands are no ſacraments. For it is certaine, that pennance and priuate abſolution, are onelyonly the declaration and preaching of the Goſpell. But the preaching and publiſhing of grace muſt not bee confounded with the annexed ſeals of the promiſe of grace. Vnction, and laying on of hands are indeede ceremonies: but neither were they inſtituted of Chriſt for the whole Church: neither hauehave they the promiſe of grace adioined. The thing ſignified by extreme Vnction hath ceaſed in the Church. Matrimonie is no ceremonie, but a moral worke. The Papiſts recken it among ſacraments: becauſe the old latin tranſlation tranſlateth the Greeke woorde, foreign (that is, a myſterie) by the woorde Sacrament, Epheſ. 5.32. where the Apoſtle ſpeaketh of marriage. But Paul himſelfe is to be heard rather, than the latin interpreter. No man is ignorant, that myſterie is of as large & ample extent in ſignification with the Grecians, as arcanum (which ſignifieth, any ſecrete or hidden thing) is with the Latins. Wherefore they muſt confeſſe and graunt all arcane and ſecrete thinges to bee ſacraments. And ſo, if Matrimonie bee the ſeuenth ſacrament, the will of God ſhall bee the eight ſacrament; and the calling of the gentiles, the ninth. For ſo doth the ſame interpreter in the ſame Epiſtle interpret the ſame greeke word▪ p. 708Eph. 1.9. and 3.9. But Saint Paul in that place, cap. 5.32. vſeth the woorde, myſterie, to deſigne and ſignifie the coniunction of Chriſt and his Church, and not the coniunction of man and wife.

Certaine Concluſions of the Sacraments, in generall.

1 GOD hath alwaies adioined vntounto his promiſe of grace and eternal life ſome ſignes and rites, which the church calleth ſacraments. Circumciſion was commaunded and enioined Abraham. By Moſes the ſacrifices and rites were encreaſed, which endured vntounto Christ, who inſtituted Baptiſme and the ſupper.

2 Sacraments therefore are the ſignes of the eternal couenant betweene God and the faithful, that is, they are rites, commaunded & preſcribed to the church, & added vntounto the promiſe of grace, whereby, as by viſible and certaine teſtimonies, God might ſignifie and teſtifie that hee communicateth and imparteth Chriſt and his benefites to al thoſe that vſe and receiue theſe tokens and ſymboles with a true faith, according to the promiſe of the goſpel: and that hereby alſo hee might confirme in them a full perſwaſion and truſt of his promiſe: & that the church alſo of the other ſide might by the participation of theſe ſymboles and tokens profeſſe publiquelie their faith and thankefulnes towardes God, and binde themſelues vntounto it, preſerue and propagate the memorie of chriſtes benefites, be diſcerned from all other ſects, and obliged and ſtirred vp to a mutual dilection and louelove vnderunder one head chriſt Jeſus.

3 Rites and ceremonies, which are not commaunded of God, or are not inſtituted to this end, as to bee ſignes and tokens of the promiſe of grace, are not ſignes and tokens of the church: for a ſigne can confirme nothing but by his conſent and promiſe, from whom the thing promiſed and ſignified is expected and looked for. No creature therefore can inſtitute anie ſignes or pledges of Gods will.

4 Two thinges are to be conſidered in all ſacraments: the viſible, terrene, and corporal ſignes, which are the rites and ceremonies, and the viſible and corporal thinges, which God exhibiteth vntounto vsus by his miniſters, and we receiue corporallie, that is, by the parts and ſenſes of our bodies. And the things ſignified, inuiſible, celeſtial, and ſpiritual, that is, chriſt himſelfe and all his benefits, p. 709which are communicated vntounto vsus of God by faith ſpirituallie, that is, through the vertue and working of the holie ghoſt.

5 The mutation and change of the ſignes is not natural, but reſpectiue and in relation, neither is wrought as touching their nature or ſubſtance, which remaineth ſtill the ſame, but as touching their vſe whereby they are reſemblances of other things.

6 The coniunction alſo or vnion of the ſignes and the thinges ſignified, is not natural or local, but reſpectiue, by the ordinaunce and appointment of God, whereby thinges inuiſible and ſpirituall are repreſented by viſible and corporal things, as it were by viſible words, and are exhibited and receiued together with the ſignes, in their right vſe and adminiſtration.

7 The names and properties of the things ſignified are attributed to the ſignes, and contrarie, the names and properties of the ſignes vntounto the things, in reſpect of the ſimilitude, or of the ſignification of the thinges by the ſignes, and in reſpect of the ioint exhibiting and receiuing of the thinges with the ſignes, in the right vſe.

8 The right vſe of the ſacraments is then, when as the faithful keepe thoſe rites, which God hath commaunded, to thoſe ends, for which the ſacraments were inſtituted by God. The inſtitution conſiſteth in the rites, perſons, and endes: the violating whereof breedeth an abuſe.

9 Jn this vſe the things ſignified are alwaies receiued together with the ſignes. Therefore the ſignes are not emptie or voide and without the thinges, although the thinges are receiued after one manner, and the ſignes after another.

10 Without the vſe inſtituted by God, neither are the ceremonies anie ſacrament, neither are the benefites of God, which are ſignified by them, receiued together with the ſignes.

11 The ſigns are receiued of the godly to ſaluation, of the wicked to condemnation. But the things ſignified onelyonly the godly can receiue to their ſaluation.

12 In the Elect notwithſtanding, after they are conuerted, the fruit alſo of the ſacrament vnworthily receiued doth at length follow. And in them alſo that vnworthineſſe, which by reaſon of their defectes concurreth in their receiuing, albeit they are ſometimes chaſtiſed for the ſame, yet neuertheleſſe is it pardoned them; ſo that that vnworthineſſe dooth not hurt or impaire their ſaluation.

p. 71013 Some ſacramentes are to bee receiued but once in our life: others more often. Some are to be giuen to thoſe of vnderſtanding onelyonly: others to infants alſo. Euen as they were inſtituted by God either in once making his couenaunt with all the Elect and thoſe which were to be receiued into his church, as circumciſion and baptiſme: or after ſundry falles and combates of temptations, for the renuing of his couenant, and for the foſtering and preſeruing of the vnity and aſſemblies of his Church; as the Arke, the Paſſouer, and other ſacrifices, and ſo likewiſe the Lords Supper.

14 Thoſe thinges agree in common to the ſacramentes of both the old and new couenaunt, which hauehave been ſpoken of in the definition. But their differences are theſe: that the oulde ſhewe Chriſt who was after to be exhibited, the newe Chriſt already exhibited with his benefites. The rites of the old were diuerſe from ours and moe in number, as circumc…ſion, ſacrifices, oblations, the Paſſeouer, the Sabboth, woorſhipping at the Arke. Chriſtians hauehave others, and thoſe only two, Baptiſme, and the Supper. The oulde were darker; the newe are clearer, and more manifeſt. The olde were proper and peculiar to Abrahams poſterity and their ſeruauntes, the new are commanded to the whole church, which is to bee gathered both of Iewes and Gentiles.

15 The ſacramentes and the preaching of the goſpell agree in this that they are the work of God, which hee exerciſeth towardes his church by his miniſters, who teach, promiſe, and offer vntounto vsus the ſame communion of Chriſt and all his benefites: and alſo they agree in this, that they are the externall inſtrumentes of the holy ghoſt, by which he mooueth our harts to beleeue, and ſo by the comming and meanes of faith, maketh vsus partakers of Chriſt and his benefits. Neither yet is the working and operation of the holy ghoſt to be tied here: neither doe theſe profite but rather hurt them who applie not vntounto themſelues by faith that which the woordes and rites ſignifie.

16 The ſacramentes differ from the word; becauſe the woorde doth by ſpeech, and they by geſtures and motions ſignifie the will of god towardes vsus. By the word faith is both begunne & confirmed: By theſe it is confirmed only in the lords ſupper. The word alſo teacheth and confirmeth without the ſacraments; But the ſacraments doe not without the word. Without the knowledge of the word they who are growen to vnderſtanding are not ſaued: But men may both be regenerated, and ſaued, without the vſe of the ſacraments, if it p. 711be not omitted through contempt. The word is preached alſo to the vnbeleeuers and wicked men. VntoUnto the ſacraments the church muſt only admit them, whom God willeth vsus to account for members of the church.

17 Sacraments, and ſacrifices agree in this, that they are works commanded of God, to be done in faith. A ſacrament differeth from a ſacrifice, in that God by ſacraments ſignifieth and teſtifieth vntounto vsus his benefits, which he performeth for vsus. By ſacrifices we yeeld and offer our obedience vntounto God.

18 Wherefore alſo one & the ſame ceremony may be cōſidered both as a ſacrament, and as a ſacrifice, as whereby God in giuing vsus viſible ſignes, teſtifieth his benefits towards vsus, and we in receiuing them teſtifie againe our duty towards him. And this teſtification of our faith & thankefulneſſe dependeth of that teſtif…cation of gods benefites towardes vsus, as of the chiefe and proper ende and vſe of the ſacramentes, and is thereby raiſed in the mindes of the faithfull.

The confirmation of ſuch of the former concluſions, as moſt require it.

THE confirmation of the ſecond concluſion. The definition therein deliuered of ſacraments, is expreſſed, Gen. 17.11. Exod. 20.10. Exod. 31.14. Thou ſhalt keep my ſabbothes. Now, that ſacraments are rites commanded and preſcribed to the church by God, is apparent by the inſtittuion of thē: as alſo that they are rites adioined vntounto the promiſe as viſible ſignes and tokens thereof; Becauſe al ſacraments are neceſſary duties towards GOD. But chiefly and principallie they are gods benefites towardes vsus; as circumciſion did portende and ſhew remiſſion of ſinnes and mortification; Deut. 30.6. Heb. 8 9.10. Neither onelyonly doe we ſignifie them in confeſſing and celebrating them, but chiefely God himſelfe dooth ſignifie them vntounto vsus, teſt…fieng and confirming them vntounto vsus by the ceremonies of ſacramēts. For the Miniſters, as well in the adminiſtration of the ſacraments, as in the preaching of the woord, …ea…e the perſon & poſſeſſe the place of God, to the Church. Mat 28.19. Teach and baptiſe all nations Iohn. 4.2. Ieſus did baptiſe: when yet not hee himſelfe, but his diſciples did baptiſe. So of the ſigne and ceremonie of inauguratiō or anointing one to be King it is ſaide 1. Sam. 10.1. The Lord hath anointed thee: When yet p. 712Samuel was ſent to anoint Saul. They furder are therefore ſaide to confirme our faith, becauſe the ſcripture witneſſeth them to be the ſignes and tokens of the mutuall & euerlaſting couenant between God and the faithfull, which God ſignifieth vntounto vsus in the beſtowing of his benefits promiſed vsus in the Goſpell. But God is alike to be beleeued, whether by ſignes, or by words, which ſignifie his will: becauſe not onelyonly our ſacrifices and obedience, but alſo the ſignes of grace deliuered vntounto vsus by God hauehave in their right vſe the promiſe of grace adioyned vntounto them: As, He that ſhall beleeue, and ſhall bee baptiſed, ſhall bee ſaued. And laſtly, becauſe the ſcripture to ſignifie the receiuing or want of the things ſignified, alleageth the receiuing or want of the ſigns: As Pſ 51.7. Purge me with hyſop & I ſhal be clean. Deut. 30.6. The Lord will circumciſe thy heart. Rom. 6.3. All wee which hauehave bin bapitiſed. 1. Cor. 10.16. The bread which we break, is it not the cōmunion of the bodie of Chriſt? And hereof alſo follow the other ends ſpecified in the definition, in this ſecond concluſion. As, That the ſacraments diſcerne & ſeuer the church from other ſects. This is manifeſt both by effects, and by Teſtimonies. Exod. 12.45. A strainger ſhall not eate thereof. Rom. 3.1. What is the profit of circumciſion? Much eueryevery maner of way: becauſe vntounto them were committed the Oracles of God, Eph. 2.11. Ye being in times paſt Gentiles, & called Vncircumciſion of them, who were at that time without Chriſt, and were aliants from the common-wealth of Jſraell, and were ſtraingers from the couenants of promiſe, and had no hope, and were without God in the Worlde. Gen. 17.11. Is ſhall bee a ſigne of the couenant betweene mee and you; and it ſhall bee my couenant, in your fleſh. Another ende is, that they preſerue the memorie of Gods benefits. 1. Cor. 11.26. As often as yee ſhall eate this bread, yee ſhew the Lords death vntill hee come. Exod. 12.14. This day ſhall bee vntounto you a remembrance. Deut. 6.8. Thou ſhalt binde them for a ſigne vponupon thine hand, and they ſhall bee as ſignes of remembrance betweene thine eyes. Luk. 22.19. Do this in remembrance of me. Laſtly, they are alſo bonds of louelove: becauſe they who are confederated with God, are vnited alſo among themſelues. Ep. 4.5. One Lord, one faith, &c. 1. Cor. 10.17. We being many are one bodie.

The confirmation of the fourth Concluſion. The diſtinction there deliuered is manifeſt in it ſelfe. The receiuing of the ſignes is corporall & externall. But the thinges eſpeciallie ſignified p. 713are not receiued without faith, becauſe they are promiſed to beleeuers onelyonly. And the ſignes are no otherwiſe true, than the promiſes, vntounto which they are annexed. Again, the ſignes declare the ſame to the eyes, which the promiſe declareth vntounto the ears. As therefore the promiſe is but an emptie ſound without faith: So alſo are the ceremonies vaine ſpectacles. Again, The thinges ſignified are the communion of Chriſt and all his benefits. But this can no man hauehave otherwiſe than by faith, either in the vſe, or without the vſe of the Sacrament.

The confirmation of the ſixt concluſion. Such is the coniunction of all ſignes with their things ſignified, as that they repreſent the things ſignified, and confirme the acceptation of them: For the pledges or tokens and ſymboles teſtifieng other thinges, are, though not in the ſame place, yet together with the thinges testified and ſignified. The Reaſon is; Becauſe to make one thing a ſigne of another thing, is not to include or tie the thing with the ſigne, as that they ſhould be in one place, but to ordaine the ſigne to ſignifie the thing, the ſigne being in the ſame place with it, or in ſome other place. Again, the nature of the things ſignified by the ſacrament doth not admit this local vnion. For ſome are ſubſiſting forms, ſome accidents, not inherent in the ſacramentall ſignes, but in the mindes of men; as the gifts of the holy ghoſt. Some are corporeall, and in one place only, and not locallie existent, whereſoeuer the ſacraments are vſed; as the fleſh and bloud of Chriſt.

The confirmation of the ſeuenth Concluſion. The ſcripture ſpeaketh thus of the Sacramentes. Circumciſion is the couenaunt. The Lambe is, the Paſſeouer. The bloud of the ſacrifices, the bloude of the couenant, the expiation of the ſacrifices, the Sabboth, the euerlaſting couenant. The merciemercy ſeate of the Arke: Baptiſme a clenſing waſhing. Bread and wine, the bodie and bloud of Chriſt. And ſo the ſcripture expoundeth it ſelfe, when circumciſion is called the ſigne of the couenant; The Paſcal Lambe, the ſigne of the paſſouer: The Sabboth, a perpetual ſigne of grace and ſanctification: The ceremonies, types and ſhadowes of true thinges: The beleeuer and baptized ſhall bee ſaued; and of the ſignes, and ſymboles of the Lordes ſupper it is ſaid, that they are to bee receiued for our reconciliation.

The confirmation of the tenth concluſion. The ſignes of the p. 714couenant, confirme nothing vntounto them who keep not the couenant, or who referre them to another ende. But the ſacraments are ſignes of the couenant, whereby God bindeth himſelfe to giuegive vntounto vsus remiſſion of ſinnes and eternall life freely for Chriſts ſake: and wee binde our ſelues to the yeelding and performance of faith and new obedience. Therefore they confirme not, neither …ſſure them of Gods grace, who are without faith and repentaunce, or vſe other rites, or to ſome other end, than God hath appointed. Moreouer, J… is ſuperſtitious and idolatrous to attribute the …ſtif…cation of gods grace either to the external woorke & rite without the promiſe, or to anie other woorke inuented by men. Wherefore the abuſing or not right vſing of the ſacraments hath not the grace of God accompanying it, or aſſureth any man of it. As it is ſaid, Rom. 2.25. Circumciſion is profitable, if thou doe the law, &c.

The confirmation of the 11. concluſion. The figure of Baptiſme beeing correſpondent to the Arke of Noah, doth alſo ſaue vsus; not the outward waſhing away of the filth of the fleſh, but the inwarde teſtification of a good conſcience towardes god. The bread which wee breake, is it not the communion of the bodie of Chriſt? And ſeeing the ſacramentes are an externall inſtrument whereby the holy Ghoſt foſtereth and preſerueth faith: it foloweth that they ſerue for the ſaluation of beleeuers, as doth the word. But contrary, the wicked, through the abuſe of the ſacramentes, and the contempt of Chriſt and his benefites, which are offered vntounto them in his woorde and ſacraments, and through the confeſſion of his doctrin which they embrace not with a true faith, purchaſe vntounto themſelues the anger of God, and euerlaſting paines, according to the ſaying of the Prophet Eſay, cap. 66 3. He that killeth a Bullock, is as if he ſlew a man: he that ſacrificeth a ſheep, i… as if he cut off a dogs necke. And ſaint Paul, 1. Cor. 11.27. Whoſoeuer ſhall eate this breade and drinke the cup of the Lorde vnworthilie, ſhall be guiltie of the bodie and bloud of the Lorde. But the things ſignified, becauſe they are receiued by faith onelyonly, and are either proper vntounto ſaluation, or ſaluation it ſelfe, as, Chriſt and his benefites; they cannot be receiued of the wicked, neither can they at all be receiued, but vntounto ſaluation.

The confirmation of the 12. cōcluſion. A promiſe & the ſigne p. 715of a promiſe hauing a condition of faith and fidelitie adioined vntounto it are ratified, whenſoeuer the condition is perfourmed. But ſuch is that promiſe, which is ſignified and confirmed by the ſacraments. Therefore if in the vſe of them faith doth accompany, which beleeueth the promiſe, the things promiſed and ſignified are receiued together with the ſignes. Eze. 16.59. I might deale with thee as thou haſt done, when thou diddeſt deſpiſe the oth in breaking the couenant: Neuertheleſſe I will remember my couenaunt made with thee in the daies of thy youth, and J will confirme vntounto thee an euerlaſting couenant.

The confirmation of the 13. concluſion. The iterating of circumciſion or Baptiſme hath beene no where receiued or admitted. Neither is the reaſon hereof obſcure or vnknowen: becauſe thoſe ſacraments were inſtituted, to bee an initiating or ſolemne receiuing of men into the Church, which is alway ratified vntounto him that is penitent, and perſiſteth therein. But the vſe of other ſacraments is commaunded to be iterated: as of the ſacrifices, the Paſſeouer, worſhipping at the Arke, Cleanſings: as alſo of the Lords Supper. The cauſe is, becauſe they are a teſtimonie, that the couenant which was made in Circumciſion and Baptiſme, is ratified and firme to him that repenteth. And this exerciſing of our faith is alwaies neceſſarie.

The confirmation of the 14. concluſion. That there is one common definition agreeing to the ſacraments both of the olde and new teſtament, hath beene ſhewed before. That the difference of them conſiſteth in the number and forme of the rites, is apparent, by a particular enumeration of them. For in the newe teſtament it is manifeſt that there are but two, becauſe there are no other ceremonies commaunded of god, and hauing annexed vntounto them the promiſe of grace. And that the olde ſacraments ſignifie Chriſt, which hereafter ſhoulde bee exhibited, the newe, Chriſt who alreadie was exhibited, is apparant by the interpretation deliuered of them in holy writ, whereof wee ſpake in the definition. Now they differ in clearenes, becauſe in the newe Teſtament the ceremonies are purer, & ſignifiyng things complete and perfect. In the old were moe rites ſhadowing thinges to come, all the circumſtances whereof were not as yet declared.

The confirmation of the 15. concluſion. What the Miniſters doe in Gods name in the adminiſtration of the ſacraments, p. 716& alſo that God by the ſacramentes ſignifieth, that is, teacheth, offereth, promiſeth vsus the communion of Chriſt, was declared in the ſecond confirmation. Hereof followeth the next, which is, that the holie ghoſt dooth mooue our heartes by them to beleeue. For ſeeing the ſacraments are a viſible promiſe, they hauehave the ſame authoritie of confirming faith in vsus, which the promiſe it ſelfe hath which was made vntounto vsus. Of this followeth the third. For that which ſerueth for the kindling or raiſing of faith in vsus, the ſame alſo ſerueth for the receiuing of the cōmunion of Chriſt & his benefits. And becauſe we attaine vntounto this by faith. Therefore it is ſaid: The bread is the communion of the bodie of Chriſt: Baptiſme doth ſaue vsus. Neither yet doth the holy Ghoſt alwaies confirme and eſtabliſh faith by them, as the examples of Simon Magus, and of infinite others doe ſhewe. That the vſe of them hurteth without faith, hath beene prooued in the ſecond Concluſion.

The confirmation of the 16. concluſion. The ſacraments without the word going before, doe neither teach nor confirme our faith: becauſe the meaning and ſignification of them, is not vnderſtood, except it be declared by the woorde, neither can the ſigne confirme anie thing, except the thing bee firſt promiſed. An example hereof are the Iewes, who obſerued and nowe doe obſerue the ceremonies, but adioine thereto the not vnderſtoode promiſe of the grace and benefites of Chriſt. Without the Word thoſe who are of vnderſtanding are not ſaued, either by doctrine, as by ordinarie means, or by an internal and extraordinarie knowledge. Joh. 3.18. Hee that beleeueth not in the ſonne, is alreadie condemned. Rom. 3.17. Faith commeth by hearing: and hearing by the woorde of god. But they may bee ſaued without the ſacramentes: becauſe although by ſome neceſſitie they bee depriued of theſe, yet they may beleeue, as the theefe did on the Croſſe. Or: if they be infants, according to the condition of their age they are ſanctified, as Iohn in the wombe, and many infants alſo in the wombe, who died before the day of circumciſion. The Woord alſo is to bee preached vntounto the wicked, becauſe it is appointed to conuert them. But the ſacraments are to bee adminiſtred vntounto them, who are acknowledged for members of the church; becauſe they are inſtituted for the vſe of the church p. 717onelyonly. Act. 8.37. Thou maieſt be baptized, if thou beleeueſt.

The confirmation of the eighteenth concluſion. The confirmation thereof is manifeſt by the Paſſeouer, and other ſacrifices, as alſo by the ſabboth: which all were commaunded by God, that the godly might celebrate and worſhip God, and ſhew themſelues gratefull vntounto him, and might withall take the ſignes and tokens of thoſe benefits of God, which they receiued by the Meſſias. So Baptiſme is a confeſſion of chriſtianity, and a ſigne, whereby Chriſt teſtifieth that wee are waſhed by his bloode. The ſupper of the Lord is a thankesgiuing for the death of Chriſt, and an aduertiſement that we are quickened & reuiued by his death, & are made his members, & ſhall remaine & continue with him for euer.