The Sum of Christian Religion, Catechism · Part 2 · sacraments
OF THE SACRAMENTS.
Queſt. 65. Seeing then that onelyonly faith maketh us partakers of Chriſt and his benefits, ON THE 25. SABBATH.whence doth it proceed?
Anſw. From the holy GhoſtaEpheſ. 2.8. & 6.23. John 3.5. Phil. 1.29., who kindleth it in our hearts by the preaching of the Goſpel, and confirmeth it by the uſe of the SacramentsbMat. 28.19, 20 1 Pet. 1.22, 23..
The Explication.
THis Queſtion pointeth out unto us the coherence and connexion of the doctrine of Faith and the Sacraments. For Faith (whereon the former immediate diſcourſe hath inſiſted) is ordinarily wrought in us of the holy Ghoſt, by the Eccleſiaſticall Miniſtery, whereof there are two parts: the Word and Sacraments. The holy Ghoſt by the Word kindleth faith in us; and foſtereth, ſtrengtheneth, and ſealeth it unto us, when it is once kindled by the Sacraments. For the Word and Goſpel is as a Charter or Letter Patent; the Sacraments are as ſeales thereunto annexed. For whatſoever is promiſed us in the Word of the obtaining of our ſalvation by Chriſt; the ſame the Sacraments, as ſignes and ſeales annexed unto the Word, as it were unto a Charter or Letters Patents, confirme unto us more and more, thereby to help and relieve our infirmity. It remaineth therefore, that we now proceed to intreate of the Sacraments, the ſignet of faith, adjoyned to the Word and Goſpel. Object. It is ſaid, that the Spirit and the Word work faith in us, and the Sacraments nouriſh it being wrought. How then differ theſe three one from another? Anſw. Very much.Three differences between the Spirit, and the Word, and Sacraments, in working faith in us. 1. The holy Ghoſt worketh and confirmeth faith in us, as the efficient cauſe thereof: the Word and Sacraments, as inſtrumentall cauſes. 2. The holy Ghoſt alſo can work faith in us without them; and the Word and Sacraments without the holy Ghoſt can work nothing. 3. The holy Ghoſt, whereſoever he dwelleth, is effectuall in working: the Word and Sacraments are not ſo.
Queſt. 66. What are the Sacraments?
Anſ. They are ſacred ſignes and ſeales ſet before our eyes, and ordained of God for his cauſe, that he may declare and ſeale by them the promiſe of his Goſpel unto us: to wit, that he giveth freely remiſſion of ſinnes and life everlaſting, not onelyonly to all in generall, but to every one in particular that beleeveth, for that onelyonly ſacrifice of Chriſt, which he accompliſhed upon the CroſſeaGen. 17.11. Rom 4.11. Deut. 30.6. Levit. 6.25. Heb. 9.7, 8, 9, 24. Ezek. 20.22. 1 Sam 17.36. Eſay 6.6, 7. Eſay 54.9..
The Explication.
THe right and direct method of interpreting this doctrine of the Sacraments requireth, that firſt we ſpeak of the Sacraments in generall. And this way may we not unfitly intreat in ſpecial of the Supper and Baptiſme: to wit, if we take in declaring each Sacrament in ſpeciall, the ſame queſtions, and that courſe and order of the ſame queſtions, which we muſt obſerve and follow concerning the Sacraments in generall; and laſtly, if we apply thoſe teſtimonies which ſpeak of the Sacraments in generall, to the handling and declaring of the Sacraments in ſpeciall.
The chiefe Queſtions concerning the Sacraments.
1. What Sacraments are.
2. What are the ends of Sacraments.
3. In what Sacraments differ from Sacrifices.
4. In what they agree with the word, and in what they differ from it.
5. How the Sacraments of the Old and New Teſtament agree.
6. What are ſignes, and what the things in the Sacraments: and in what the things differ from their ſignes.
7. What ſacramentall union is.
8. What formes of ſpeaking of the Sacraments are uſuall to the Church and Scripture.
9. What is the lawfull uſe of the Sacraments.
10. What the wicked receive in the uſe thereof.
11. How many Sacraments there are of the New Teſtament.
1. What Sacraments are.
The originall of the word Sacrament.THat we may know what Sacraments properly are, the name it ſelfe of Sacrament is firſt to be conſidered. Among the ancient Romans, this word Sacrament ſignifieth a peece of money, which two parties, putting one the other in ſuite, laid down in ſome ſacred place, or left in cuſtody of the High-Pontife or Prieſt, with this condition, that he who gained the ſuite, ſhould have his part entire againe; and he who was caſt in the cauſe, ſhould loſe his part to the common Treaſury, in lieu of his wrongfull moleſting the other party. This ſignification nothing pertaineth to this place. It alſo ſignified a ſolemne forme of an oath taken in warre, which they called a military Sacrament, ſo called of Sacrando; that is, of ſacring or conſecrating them: becauſe by that oath every one was conſecrated, or deſtined to his Captaine, and not to any other, to ſerve him. Hereof it is, that ſome will have theſe ceremonies inſtituted by God, therefore to be ſo called, for that as Souddiers did oblige and binde themſelves by that military Sacrament unto their Captaine; ſo we binde our ſelves unto our Captaine Chriſt, by a ſolemne oath, in the preſence of God, Angels, and Men. This truly is no unapt or unmeet Metaphor: but yet I think rather, that the originall of this name came from the old Latine Tranſlations; in which, whereſoever the word Myſtery is uſed in the New Teſtament, for the ſame they commonly in Latine put the word Sacramentum. Now Myſtery cometh from the Greek verb, foreign, which ſignifieth, to inſtitute, inſtruct, or initiate one in the holy matters, or matters of Religion. But that Greek verb, foreign is derived from another, which is foreign, which ſignifieth to ſhut, becauſe (as Euſtathius ſaith) they who are initiated, or entered in holy rites, were to ſhut their mouth, and not to utter thoſe things which were ſecret. Now 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 underſtand but they who are initiated in holy rites. By a ſigne we underſtand an externall and corporeall thing and action, or a ceremony inſtituted and ordained by God, which betokeneth a certaine internall thing and ſpirituall. Which the Grecians call a Myſtery, and is otherwiſe called of the Latine Divines, a Sacrament. And ſome ſuch ſignes God alwayes would have to be extant in his Church, whereby both the good will of God towards men might be recorded and made known; and that men of the other ſide might declare and ſhew their faith towards God, and other duties of piety and godlineſſe. Sacraments therefore are ſo called Myſteries, becauſe they have a ſecret ſignification, which none underſtand, but they who are initiated and inſtructed concerning the ſubſtance of ſacred matters, or the points of Chriſtian Religion. Nevertheleſſe, the word Sacrament is uſed in divers ſignifications in the writings of famous Divines: of which theſe are chiefe: 1. For a rite or externall ceremony; which ſenſe is proper and naturall to the word. 2. For the ſignes themſelves. 3. For the thing ſignified by the ſignes. 4. For the ſignes and thing ſignified both together.
Having ſeen now what the name of Sacrament ſignifieth, it reſteth, that we conſider the thing it ſelfe, and define what Sacraments are. The definition whereof is this: Sacraments are rites or ceremonies inſtituted by God to this uſe, The definition of Sacraments.That they might be ſignes of the Covenant; to wit, of Gods good will towards us, and of the bond of the Church, whereby it covenanteth faith and repentance: and that they may be marks and cognizances, whereby to diſtinguiſh Gods Church from Gentiles and Sectaries, The definition of Sacraments.In the Catechiſme they are thus defined: Sacraments are ſacred ſignes and feales object to our eyes, ordained and instituted by God, that by them he might the more declare and ſeale the promiſe of his Goſpel unto us. The parts of this definition are in number three: The firſt part appertaineth to the kinde of Sacraments; the latter two to their difference. To the kinde, whereof they are, it appertaineth,The Sacraments are ſacred ſeales. that they are ſacred and ocular ſignes and ſeales; that is, divine, and ſignifying, or betokening ſacred things, ſuch as belong to Gods worſhip, and the ſalvation of men. A ſigne and a ſeale differ one from the other, as a generall thing from a thing more speciall. For every ſeale is a ſigne, but not every ſigne a ſeale. A ſeale certifieth and confirmeth a thing:What a ſigne is. A ſigne onelyonly ſheweth it. A ſigne is a thing ſignifying ſomewhat elſe then that which it ſheweth to the ſenſes, and inducing ſomething elſe into the cogitation; as Auguſtine defineth it: or, a ſigne is that, whereby the underſtanding underſtandeth ſome things elſe beſides the ſigne it ſelfe apprehended by the ſenſe. So words are the ſignes of things. Moreover, ſignes are of two ſorts: ſome are onelyonly ſignifying; others are confirming alſo: Two ſorts of ſignes: 1. Signifying. 2. Confirming.that is, ſuch ſignes, as whereby we reaſon and conclude alſo of the thing which they ſignifie, neither onelyonly underſtand by them what they ſignifie, but alſo argue and reaſon from them, ſo that we are not left in doubt or uncertaine, whether that be true or falſe which they ſignifie: that is, we are confirmed of the certaine exhibiting unto us, and of our receiving of the thing ſignified. Both theſe kinds of ſignes are conjoyned in this definition, becauſe both agree unto Sacraments: for the Sacraments doe not onelyonly ſignifie what is promiſed, but alſo ſeale unto us that which is promiſed in the Goſpel. They are not onelyonly figurative and admonitory ſignes and meere reſemblances, or lively ſhadowes, as the Ancient terme them:Lib. a. cap. 1. de doct. Chriſt. but alſo in their true uſe become aſſurances and evidences, both exhibiting and ſealing; becauſe they both exhibit unto the faithfull the things promiſed them in the Goſpel, and ſeale unto them the exhibiting of them. Of circumciſion under the law, God ſaith, It ſhall be a ſigne of the Covenant betweene me and you. Paul expoundeth it: He received the ſigne of Circumciſion, the ſeale of the righteouſneſſe of the faith which he had. Geneſ. 17.11, Rom. 4.11.Sacraments therefore ſerve in the ſame ſtead that pledges doe: for both they ſignifie, that there is ſomething promiſed unto thee, and withall, they aſſure and confirme the ſame unto thee; in regard whereof, it is alſo added, that they are ſeales. Now theſe ſignes and ſeales are called ſacred and holy: 1. Becauſe they are given us of God.Why the ſignes are called holy. 2. Becauſe they are given us to an holy uſe. For holy and ſacred things are of two ſorts: 1. Thoſe things which God performeth unto us. 2. Thoſe things which we perform unto God. Theſe ſignes are ſaid to be object to our eyes, that is, viſible; becauſe they ought to be ſuch, ſeeing they are to ſignifie things inviſible.Why they are ſaid to be object to our eyes. For if they muſt be ſtaies and props of faith, they muſt be perceived by the outward ſenſe, that the inward ſenſe may thereby be moved. For that which thou ſeeſt not, is no ſigne. And he that maketh a ſign to be inviſible, doth imply a contradiction, and ſpeaketh contraries. For not the ſignes ſignifying but the things ſignified, are inviſible: Elſe ſignes could not ſignifie things, much leſſe ratifie and confirme them; becauſe, if they were inviſible, an uncertaine thing ſhould be confirmed by a thing as uncertaine as it ſelfe. Whence it is, that the ancient Writers define a Sacrament thus; A Sacrament is a viſible ſigne of inviſible grace.
How the Sacraments differ from other ſignes. By the Sacraments God ſealeth unto us his promiſe.To the difference of the Sacraments (whereby they have their ſeverall being, as it were, and are different from other ſacred things) appertaine theſe two properties: 1. That they are ordained and inſtituted by God. 2. That they are inſtituted to this end, that God may by them ſeale and aſſure unto us the promiſe of the Goſpel. The former of theſe differences is generall; common to other ſignes given by God, as well as to Sacraments: whether thoſe ſignes be univerſall, as is the Rain-bow: or particular, as was Gedeons fleece, firſt wet with dew, the ground whereon it lay being dry; afterwards dry, the ground being wet: and the touching of Iſaiahs tongue with a burning coale. The latter difference is ſpeciall, taken from the principall end, whereby Sacraments are properly diſtinguiſhed from all other holy ſigns. And, that theſe ſigns were inſtituted of God alone, it is certaine. For, as God alone pronounceth concerning his will, and teacheth us the ſame, and giveth us his promiſe of grace; ſo he alone aſſureth and confirmeth this promiſe unto us by his Sacraments: Wherefore, God alone hath authority to inſtitute and ordaine a Sacrament.Why God onelyonly may ordaine a Sacrament. For the inſtitution of Sacraments containeth two things: 1. The appointing and commanding of certaine rites and ceremonies. 2. The promiſe of grace annexed to this rite whereby God promiſeth that he will give the thing ſignified unto ſuch as lawfully and rightly uſe the ſigne. And theſe things are proper to God alone: For as the receiving into grace and favour, and remiſſion of ſinnes, belongeth to God alone; ſo alſo doth the promiſe thereof. And as God alone inſtituteth and appointeth unto himſelfe his publike worſhip; ſo he alone is able to confirme unto us, by his publike worſhip, that is, by the miniſtery of the Word, and by his Sacraments, the promiſe of grace, that is, the promiſe of receiving all bleſſings and benefits neceſſary to ſalvation, which are ſignified and confirmed by the ceremonies and rites of Sacraments. The promiſe of the Gospel is called the promiſe of grace, becauſe God doth eſpecially and chiefly in the Goſpel promiſe it unto us. Wherefore mention is made alſo of this promiſe in the definition of Sacraments, that ſo that ſpeciall difference of Sacraments may be the better perceived and diſcerned: becauſe God hath given to men promiſes alſo of other things, and hath confirmed thoſe promiſes with ſignes. For Sacraments are ſignes not of every promiſe whatſoever, but of the promiſe of grace, pertaining not to one private perſon onelyonly (as the touching of Iſaiahs lips) but to the whole Church.How God declareth the promiſe of the Goſpel by Sacraments. And further, he declareth the ſame, being promiſed in the Goſpel, and ſheweth it more cleerly by Sacraments: and this by reaſon of the analogie, proportion, and ſimilitude, which the ſignes have with thoſe things which are ſignified by thoſe Sacramentall ſignes. For, as a ſimilitude declareth and explaineth that whereof it is a ſimilitude; ſo the Sacraments declare that, whereof they are Sacraments. And as a true ſimilitude is not underſtood, except the analogy of the ſimilitude be underſtood; ſo neither are the Sacraments, except we underſtand the analogy and proportion which they have with the thing ſignified. Neither doth God by his Sacraments onelyonly declare the promiſe of the Goſpel, but alſo ſealeth the ſame unto us:How he ſealeth that promiſe unto us by Sacraments. 1. Becauſe God, when he ſpeaketh with us, whether it be by his word, or by a ſigne, is alwayes alike true: And therefore he aſſureth and maketh us certaine of his will, both by his Word and by his Sacraments, but moſt of all by his Sacraments. 2. Becauſe Sacraments are ſeales and pledges annexed to the promiſe, which, whoſo uſeth rightly, that is, with true faith and repentance, unto him thoſe pledges and ſeales, ſeale and confirme moſt aſſuredly, that he ſhall be partaker of the things themſelves ſignified, which are ſpirituall.
2. What are the ends of Sacraments.
1. Sacraments are ordained to be ſeales of Gods Covenant.THe chiefe and principall end of Sacraments is contained in their definition; namely, to be ſignes of the Covenant: that is, that God may teſtifie, that he doth in a lawfull and right uſe of them beſtow the thing promiſed, and ſo may confirme our faith; or, that he may inſtruct us of his will by his Sacraments, and by them exhort us to receive and imbrace the bleſſings purchaſed by Chriſt, and further, ſeale by thoſe Sacraments theſe benefits and bleſſings of Chriſt unto us. Now the Sacraments ſeale theſe benefits and bleſſings unto us: 1. Becauſe Sacraments are ſignes. 2. Becauſe they are pledges, having a promiſe: Therefore by theſe ſignes and pledges of Gods favour towards us, the holy Ghoſt effectually moveth our hearts no leſſe then by the Word. The ſecond end is the distinguiſhing of the Church from Painims, 2. To diſtinguiſh the Church from others.and all other Sects whatſoever. For God will have his Church to be beheld in the world, and to be knowne by theſe ſacred ſignes, as ſouldiers are knowne by their military tokens, and ſheep by thoſe marks which their ſhepheard ſeareth ſeareth in them. He willeth the Jewes to be circumciſed, and Chriſtians to be baptized: he interdicteth aliens and ſtrangers, and excludeth them from eating of the Paſchall Lamb. God will have his Kingdome diſcerned from the Synagogue of Sathan, for theſe two cauſes: 1. For his owne glories ſake. 2. For our comfort and ſalvation. For, as he will not have himſelfe ſhuffled and mingled with Idols; ſo neither will he have his people ſhuffled and mighled with the Kingdome of the Devill. The third end is the profeſſion and teſtification of our thank fulneſſe and duty towards God: 3. To proſeſſe and teſtifie our thankfulneſſe.which is the bond, whereby we are obliged unto Chriſt to be his people, as he is our God, to ſhew true repentance, to beleeve in him, and to receive of him his benefits offered unto us. The fourth is, the propagation and maintenance of the doctrine: 4. To propagate and maintain the doctrine.becauſe God will not have the uſe of his Sacraments to be without the Word, and application thereof. The fifth is, an occaſion thereby given to the yonger ſort, to inquire what theſe things meane, 5. To give an occaſion to the younger to inquire and learne the things by them ſignified. Exod. 13.14.and ſo an occaſion alſo of explicating and preaching the benefits of Chriſt unto them. As alſo the Lord ſaith unto his people, When thy ſon ſhall aske thee to morrow, ſaying, What is this? Thou ſhalt then ſay unto him; With a mighty hand the Lord brought us out of Egypt, out of the houſe of bondage. The ſixth and laſt end is, that they may be bonds of mutuall dilection and love; becauſe they,6. To unite us in mutuall love and affection. who are entred into an aſſociation or confederacy with Chriſt the head of the Church, ought not to be at difference among themſelves. By one spirit are we all baptized into one body. In like manner the Sacraments are the bonds of publike meetings and congregations in the Church. When ye come together to eate, tarry one for another. For we that are many, are one bread, 1 Cor. 12.13. & 11.33. & 10.17. Epheſ. 4.5.and one body: becauſe we are all partakers of one bread. One God, one Faith, &c. But we cannot ſettle among us this communion, neither maintaine and continue it, being once ſettled, neither profitably annunciate and ſhew ſorth the death of the Lord, as long as we diſſent and jarre among our ſelves contentiouſly about the inſtitution of the Sacraments. For the Sacraments are pledges of that communion, which Chriſtians have firſt with Chriſt, and then between themſelves.
In what Sacraments differ from Sacrifices.
WE muſt hold and obſerve a difference betweene Sacrifices and Sacraments, that we may know what to doe when we come unto the Sacraments, and not make Sacrifices of Sacraments; that is, preſent our owne workes, imagining that they pleaſe God for the very work done, and deſerve remiſſion of ſinnes; as Papiſts doe. Now the difference betweene theſe conſiſteth eſpecially in two things: In their kind and nature.In their kinde and nature. For Sacraments are onelyonly ceremonies, witneſſing unto us Gods will: Sacrifices may be ceremoniall and morall works alſo: as, our Sacrifices of thankſgiving, of praiſe, and thankfulneſſe, the calves of our lips, our almes, &c. are morall works, whereby we yeeld unto God due obedience and honour, without any ceremony In their principall end.In their principall and chiefe end. In the Sacraments God offereth unto us his benefits; but Sacrifices are teſtimonies of our obedience towards God. This appeareth out the definition of both. A Sacrament it a work, wherein God giveth us ſomething; to wit, the ſignes and the things ſignified:A Sacrament. A Sacrifice. and wherein he teſtifieth of his offering and beſtowing his benefits upon us. A Sacrifice is a work, wherein we yeeld unto God obedience, or the worſhip which he hath commanded us: Or, it is our work done in faith, and to this end principally, That God may have his due honour and obedience. They differ then as theſe two; To give, and, To take, differ: For God giveth Sacraments unto us; and he receiveth Sacrifices of us. Howbeit, the ſame rite or ceremony may be in diverſe reſpects both a Sacrament and a Sacrifice. A Sacrament, as it is given of God: A Sacrifice, as it is uſed by the godly, performing to God their obedience. and yeelding him tanks: Therefore a Sacrament and Sacrifice are often one and the ſelfe-ſame thing; The ſame thing or work may be a Sacrifice and a Sacrament in a diverſe reſpect.but ſtill they differ in reſpect. All Sacraments then in reſpect of us are Sacrifices alſo, but thoſe onelyonly Euchariſticall, and of thankſgiving, not propitiatory. For there is but one onelyonly Sacrifice propitiatory; to wit, the ranſome of Chriſt offered for us on the Croſſe. Hence we eaſily may anſwer unto that objection, Object. The Paſſeover, and other ceremonies of the Old Teſtament, were both Sacrifices and Sacraments: Therefore the Sacraments doe nothing differ from Sacrifices. Anſ. More is in the concluſion, then in the premiſſes: becauſe this only followeth; That the ſame thing may be a Sacrament and a Sacrifice. So Baptiſme and the Lords ſupper are Sacraments and Sacrifices, in a diverſe manner and reſpect. They are Sacraments: and that principally, becauſe they are the work of God, who giveth us ſomething in them, and doth therein teſtifie his gift unto us. For in them he reacheth unto us certaine ſymbols and tokens by his Miniſters, as alſo by his Miniſters he ſpeaketh, as by his mouth, unto us: according as it is ſaid;Luke 10.16 He that heareth you, heareth me. So therefore every Miniſter reacheth with his hand the Sacraments unto us, and we receive them at their hands, as at the hands of God, if ſo we take them with reverence: but much more God giveth, and as it were, reacheth with his hand unto us, in the lawfull and right uſe of the Sacraments, the things themſelves which are ſignified by the Sacraments. Furthermore, Baptiſme and the Lords Supper are Sacrifices, not indeed principally, but as they are our work, which we performe to God; that is, as we receive theſe ſignes, as it were from the hand of God, and ſo declare our obedience towards God.
4. In what Sacraments agree with the Word, and in what they differ.
THis agreement and difference ſhall be handled in the 67. Queſtion of the Catechiſme.
5. How the Sacraments of the Old and New Teſtament agree, and how they differ.
THey agree:They agree: In the authour.In the author; for both were inſtituted by God. In ſubſtance.In the things ſignified, or in ſubſtance: for by the Sacraments of both Teſtaments the ſame things are offered, ſignified, and promiſed unto us; even remiſſion of ſinnes, and the gift of the holy Ghoſt, and that by Chriſt alone. This is proved in the Epiſtle to the Hebrewes.Hebr. 13.8. Jeſus Christ yeſterday and today, the ſame alſo for ever. 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 Cor. 10.2. Coloſ. 2.11. The Fathers under the law were baptiſed in the cloud and in the ſea, and did all eate the ſame ſpirituall meate. By Chriſt ye are circumciſed with circumciſion made without hands: that is, in Baptiſme we receive the ſame benefits,Auguſt. Tract. 26. in John. which they did in circumciſion. Auguſtine ſaith, The Sacraments of the Old and New Teſtament differ in their ſignes, but agree in the thing ſignified by the ſignes. All the Fathers did eate the ſame ſpirituall meate, I ſay, they verily did eate the ſame ſpirituall meate. For indeed the corporall meate they ate, was diverſe from our corporall meate; ſeeing their meate was Manna, but ours is of another kind. But they did eate the ſame ſpirituall meate which we eate. Without Chriſt therefore, who is the thing ſignified of all the Sacraments, both of the Old and New Teſtament, no man was ever ſaved, or now is, or ever ſhall be ſaved. Whence it followeth, that the Fathers in the Old Teſtament had the ſame communion with Chriſt, which alſo we have, and that it was no leſſe ſignified and confirmed then unto them by the Word and Sacraments, then it is now unto us in the new Covenant. Wherefore, it is not only idolatry to ſeek another communion of Chriſt, then is in the Word, but alſo to ſeek another communion of Chriſt in the Sacraments of the New Teſtament, then which was in the Sacraments of the Old Teſtament.
The Sacraments of the old & new Teſtament differ: 1. In rites.They differ firſt in rites, whereof change and alteration was made at Chriſts coming, that thereby might be ſignified the ceaſing of the Old Teſtament, and the beginning or ſucceeding of the New Teſtament. In number.They differ in multitude and number. There were moe, and more laborious; here fewer, and more eaſie rites. In ſignification.In ſignification. Thoſe ſignified Chriſt to come, theſe Chriſt that was come. The ſignification is divers, as the circumſtance of time is divers, which the Sacraments of the Old and New Teſtament ſignifie. For the Sacraments of the old Church ſignified the time to come of Chriſt which ſhould come: our Sacraments ſignifie the time paſt of Chriſt already manifeſted in the fleſh. In the perſons whom they boundIn binding and obliging men. The old bound onelyonly Abrahams poſterity (for the converted Gentiles were not bound to obſerve circumciſion,Cap. 2.5. ſuch as were thoſe religious men ſpoken of in the Acts) ours bind the whole Church of all Nations and Countries. Baptiſe all nations. Mat. 28.19. Mat. 26.27.Drinke ye all of this. In continuance.In continuance. The old were to indure but untill the coming of the Meſſias: the new untill the end of the world. In cleerneſſe.IN cleerneſſe. Thoſe are more obſcure and dark, becauſe they ſignifie things to be manifeſted; but theſe more cleere and plaine, becauſe they ſignifie things already manifeſted.
6. What the ſignes are, what the things, and in what they differ.
IN every Sacrament are two things; the ſigne, and the thing ſignified. The ſigne in the element, and the whole externall action. The thing ſignified is Chriſt himſelfe and his benefits, or the communion and participation of Chriſt and his benefits.Differences of the ſignes from the things ſignified. The ſignes therefore differ from the things ſignified: 1. In ſubſtance; for the ſignes are corporall, viſible, earthly: the things, heavenly, inviſible, ſpirituall. Obj. But the body and bloud of Chriſt are things corporeall. Anſ. The things are here called ſpirituall, not as touching their ſubſtance, but acrording to the manner of receiving them; becauſe through the working of the holy Ghoſt they are received by faith onelyonly, and not by any part of our body. For that which is called ſpirituall in Scripture, ſometimes ſignifieth an incorporeall nature or ſpirit,What is mean by that which the ſcripture calleth ſpirituall. 1 Cor. 10.2. ſometimes an effect or gift of the holy Ghoſt, ſometimes an object of the ſpirit, and of ſpirituall motions, which object is received by the ſpirit; that is, by the motion of the holy ſpirit: or, which is given to them in whom the holy Spirit dwelleth; as, All did eate the ſame ſpirituall meate. And in this ſenſe, the body and bloud of Chriſt in the Sacraments are called things ſpirituall. 2. They differ in manner of receiving. The ſignes are received viſibly by the hand mouth, and parts of the body; and therefore alſo of unbeleevers. The things are received by faith only and the ſpirit; and therefore of the faithfull only. 3. In the end or uſe. The things are given for the poſſeſſing of eternall life, they are eternall life it ſelf, or ſome part thereof, or purchaſe it unto us. The ſigns are received for the ſealing and confirming of our faith concerning the things themſelves promiſed. 4. The things ſignified are neceſſary unto the ſalvation of all the members of the true Church. The ſigns are not ſimply neceſſary for all, but for them only, who are able to receive them, becauſe it is not the want, but the contempt of the Sacrament, which condemneth the deſpiſers thereof. 5. The ſignes are divers in divers Sacraments, the rites and ceremonies are variable; but the things are perpetuall and the ſame in all Sacraments.
7. What the Ʋnion of the ſignes and the things is, which is called Sacramentall.
UNion in generall is the conjunction of two or moe things, whereby in ſome ſort they are made one. Hypoſtaticall or perſonall union is the coupling of two natures in one perſon. The combining of the ſigne, and the thing ſignified in Sacraments, is called Sacramentall union. The queſtion is, what kinde of union this is.The Papiſts opinion confuted. The Papiſts imagine, that in the Lords Supper there is a converſion, and change of the ſignes into the things ſignified. But a change is no union: and Sacramentall union muſt be ſuch as agreeth to all Sacraments, elſe ſhall it be no Sacramentall union in generall; but in ſpeciall, The union in the Supper, and, The union in Baptiſm. Others are of opinion, that there is a corporall copulation of the ſigne and the thing ſignified; The Sacramentaries opinion confuted.making one maſſe, and co-existence of both in one place. But this kinde of co-exiſtence and containing of one the other, is no Sacramentall union, becauſe it agreeth not unto all Sacraments: Therefore Sacramentall union is not corporall, neither conſiſteth it in a preſence of the thing and ſigne both in one and the ſame place, and much leſſe in any tranſmutation or tranſubſtantiation: but it is relative or reſpective, and conſiſteth in theſe two things:In what Sacramentall union conſiſteth. 1. In a ſimilitude and proportion of the ſignes with the thing ſignified: whereof Augustine thus ſpeaketh; If (ſaith he) Sacraments had not a certaine ſimilitude of thoſe things whereof they are Sacraments, they ſhould be no Sacraments. 2. In the joynt-exhibiting or receiving of the things, and in the lawfull and right uſe: Epiſt. 23. ad Bonifacium.which cannot be without faith, as hereafter ſhall be declared. The faithfull only in the lawfull and right uſe, receive the ſignes, of the Miniſters; and the things ſignified, of Chriſt; and when we ſo receive both, that is, the ſigne and the thing ſignified, the ſame is called Sacramentall union.
Proofes of Sacramentall union.The proofe hereof is two-fold: the firſt proofe is drawn from the nature of a Sacrament. A Sacrament is a reſpective or relative word. The foundation or matter in the Sacraments are the rites and ceremonies, or externall viſible actions inſtituted by God, which are performed by men after a certain and ſolemne manner, and are called by a relative or reſpective name, Signes or Sacraments. The terme reſpected or correlative, is Chriſt, and the communion of Chriſt, and all his benefits, or the internall ſpirituall working of God in us, according to the promiſe of the Goſpel: 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 is the ordination of the foundation to the terme; that is, of the rites to ſignifie the thing. The correlatives are the things ſignified and the ſignes. Hereby now appeareth that a Sacramentall union is nothing elſe but a relation of a ſign to a thing ſignified. Whence this infallible rule ariſeth: while the relation remaineth, the thing and ſignes are coupled; and when it ceaſeth, they are diſ-joyned: the meaning whereof is; that as long as Gods order is retained in the ſigne, and the things ſignified, ſo long are the things exhibited and ſealed with the ſignes: but when Gods preſcript ceaſeth, there can no longer be any exhibiting or ſealing of the things by the ſignes. The ſecond proofe iſſueth out of the naturall proportion of Sacraments. Sacramentall union is ſuch as agreeth to all Sacraments: therefore look what was the union of Chriſt with the old Sacraments, ſuch is it now with our Sacraments; elſe either thoſe Sacraments were no Sacraments, or that union was no Sacramentall union; namely, ſuch as agreeth to all Sacraments. But that union could be no other but reſpective union. Therefore Sacramentall union is now alſo reſpective.
8. What phraſes and formes of ſpeaking of Sacraments are uſuall unto the Church and Scripture.
Proper formes of ſpeaking.THe formes of ſpeaking of Sacraments, are partly proper, and partly figurative. The proper are, 1. When the Sacraments are called tokens, ſignes, ſeales, pledges; and thoſe ſealing and confirming unto us, that God will give thoſe things which he hath promiſed.Rom. 4.11. Gen. 17.11. So Circumciſion is a ſeale of the righteouſneſſe of faith. And it ſhall be a ſigne in thy fleſh. So bread is a ſigne of the body of Chriſt. 2. When unto the ſigne are expreſly ſignified adjoyned promiſes: namely, that receiving the ſignes we ſhall receive the things by them:Mat. 16.16. Pigurative formes of ſpeaking. as when it is ſaid, He that ſhall beleeve, and be baptized, ſhall be ſaved. A figurative or Sacramentall kinde of ſpeaking is, 1. When the names of the things are given to the ſignes: as the Paſchall Lamb is called the Paſſeover. The rock was Chriſt. 1 Cor. 5.7. 1 Cor. 20.16.The bread is the body of Chriſt. 2. Contrariwiſe, when the names of the ſignes are attributed to the things: as, Chriſt is our Paſſeover. 3. When the properties belonging to the things are attributed to the ſigne: as, The bread which we break, is it not the communion of the body of Chriſt? So Baptiſme is ſaid to waſh away ſinnes, to ſave, to regenerate. 4. When contrariwiſe, the properties of the ſignes are attributed to the things themſelves:Acts 22.16. Epheſ. 5.26. 1 Pet. 3.21. Titus 3.5. 1 John 1.7. John 1.33. John 16. as, The rock was Chriſt. We are waſhed by the bloud of Christ. All theſe phraſes of ſpeech ſignifie the ſame thing: which is the promiſe of God adjoyned to the ceremony: and this therefore, 1. Becauſe the ſignes repreſent and ſeale the things. Baptiſme is the waſhing of regeneration. 2. Becauſe the things and the ſignes are together received by the faithfull, in the right uſe thereof.
Briefly, A Sacramentall forme of ſpeech is, wherein the name or properties of the ſigne are given to the thing ſignified; or, of the contrary, the name of the thing ſignified to the ſigne: and the meaning is, not that the one is changed into the other, but that the ſigne repreſenteth and ſealeth the thing ſignified. The cauſe of Sacramentall phraſes and termes is, the proportion between the ſigne and the thing ſignified:Ad Bonifacium Epiſt. 23. whereof Auguſtine thus diſcourſeth: If Sacraments had not a certaine ſimilitude of thoſe things whereof they are Sacraments, they ſhould be no Sacraments. Now, out of this ſimilitude they beare for the moſt part the names of the things themſelves. As therefore the Sacrament of the body of Chriſt, is after a certaine manner the body of Chriſt, and the Sacrament of Christs bloud, is Christs bloud; ſo the Sacrament of faith, is faith. And in another place: The things which ſignifie, In Lev. quaeſt. 57.are uſually called by the name of the thing they ſignifie. Hence it is ſaid, The Rock was Chriſt: for he ſaid not, The Rock ſignifieth Chriſt; but as if it had beene that, which verily in ſubſtance it was not, but onelyonly by meere ſignification.
9. What is the right and lawfull uſe of Sacraments.
In the right uſe of Sacraments is reſpected,THe right uſe of Sacraments is, when the rites appointed by God are uſed by the faithful and penitent, as ſignes of grace, and pledges of Gods good will towards them. It conſiſteth therefore in theſe three things: The inſtitution of Chriſt, which muſt be pure.When the rites ordained of God are obſerved, and not corrupted. The inſtitution of Chriſt is to be retained pure and uncorrupt; the additions of Antichriſt are to be taken away, and thoſe things which he took away, are againe to be added. The preſons receiving, who muſt be be…eevers. Acts 8.37. Mat. 3.6.When thoſe perſons uſe thoſe rites, for whom God hath ordained them. Wherefore the houſhold of Chriſt only, that is. Chriſtians, who by profeſſion of faith and repentance are the Citizens of the Church muſt uſe theſe rites. If thou beleevest withall thine heart, thou maieſt be baptized. So alſo, they are baptized of John, Who confeſſe their ſinnes. The end for which they were inſtituted.When the rites and Sacraments are uſed to that end, for which they were inſtituted: which we have heretofore handled. It any of theſe conditions be broken, to wit, if either the rite or end be changed without authority from God, or the ſigne be received without faith; it is cleare, that the thing and the ſigne doe no longer continue united after Gods ordinance. Of the perſon receiving the Sacrament, it is ſaid; Circumciſion profiteth thee, if thou keep the law. Of the breach of the rites, Paul pronounceth; when yee come together therefore into one place, this is not to eat of the Lords Supper. Of mistaking the end, Rom. 2.25. 1 Cor. 11.20. Hoſ. 5.6.Hoſea the Prophet ſaith; they ſhall go with their ſheep and with their bullocks to ſeeke the Lord, but they ſhall not finde him. For ſacrifices were not inſtituted by God to this end, to merit juſtification and ſalvation.Why we may not change the rites in the Sacraments. Wherefore it is not lawfull to transforme the rites to any other end or uſe, beſides that whereunto they were ordained: 1. Becauſe that is not to obey Gods commandement. 2. Becauſe, if the ſignes be changed or converted to another uſe, or the Covenant not kept; the conſent of him that promiſeth is loſt, without which the ſigne or earneſt confirmeth nothing. Wherefore the Sacraments without their right uſe are no Sacraments, but rather vaine and fruitleſſe ſpectacles, neither have they the nature of Sacraments. But the right and lawfull uſe of them conſiſteth eſpecially in faith and repentance. They who have not this, unto them the Sacraments are no Sacraments. Wherefore they are beſides themſelves, who ſay, that unbeleevers and infidels receive together with the ſignes, the things ſignified by the ſignes.
10. What the wicked receive in the uſe and adminiſtration of the Sacraments.
The wicked receive the bare ſignes, without the things thereby ſignified.IN the Sacraments we are ſpecially to conſider, what, to whom, and how God offereth and communicateth. The wicked, although God in his Sacraments offer to them alſo his benefits; yet ſeeing they are without faith, they receive the bare ſignes onelyonly, and thoſe to their judgement and condemnation. This is proved, 1. Becauſe the benefits of Chriſt are received onelyonly in the right uſe of the Sacraments, but they neglect the right uſe of them, who receive them unworthily, without faith and repentance. Wherefore Paul alſo ſaith; Whoſoever ſhall eate this bread, 1 Cor. 11.27.and drinke the cup of the Lord unworthily, ſhall be guilty of the body and bloud of the Lord. But the wicked eat it and drink it unworthily, becauſe they prophane the Sacraments, and tranſforme God into the Devill, and the ſons of God into the ſons of the Devill. 2. Unto whom nothing is promiſed in the word, to him the Sacraments ſeale nothing: To the wicked nothing is promiſed in the word; (for all promiſes in the word have a condition of faith and repentance annexed unto them.) The Sacraments therefore ſeale and beſtow nothing on the wicked. For after what manner, and unto whom a Charter promiſeth any thing; after the ſame manner, and unto the ſame men, doth the ſigne and ſeale annexed unto the Charter promiſe the ſame alſo. Semblably, God performeth his benefits after the ſame manner, and unto the ſame perſons, after which manners, and unto which perſons he promiſeth them. But unto the wicked he hath promiſed nothing, ſo long as they remaine in their unbeliefe. 3. We receive ſpirituall things by faith. The wicked have no faith. Therefore neither doe the wicked receive ſpirituall things. 4. To be wicked, and to receive the Sacraments entirely, implyeth a contradiction.
11. How many Sacraments there are of the new Teſtament.
THis point ſhall be anſwered in the ſixty and eighth Queſtion of the Catechiſme.
Queſt. 67. Doe not then both the Word and Sacraments tend to that end, as to lead our faith unto the ſacrifice of Chriſt finiſhed on the Croſſe, as to the onelyonly ground of our ſalvation?
Anſw. It is even ſo: For the holy Ghoſt teacheth us by the Goſpel, and aſſureth us by the Sacraments, that the ſalvation of all of us ſtandeth in the onelyonly ſacrifice of Chriſt, offered for us on the CroſſeaRom. 6.2. Gal. 3.27..
The Explication.
4. In what Sacraments agree with the Word, and in what they differ from it.
THe Sacraments have ſome things in them agreeable with the Word, and ſome conditions alſo different from the ſame.The Sacraments and the word agree, The Sacraments agree with the Word in theſe things: In exhibiting the ſame thing unto us.Both exhibite the ſame things unto us. For by both God doth teſtifie unto us his will, and by both he purpoſeth the ſame benefits, the ſame grace, and the ſame Chriſt unto us; neither doth God confirm or repreſent by his Sacraments any other thing, then he hath promiſed in his Word: and they, who ſeek for any other thing in the Sacraments then is preſcribed in the Word of God, frame and make Idols. In proceeding from the H. GhoſtBoth are inſtruments of the holy Ghoſt, to kindle and ſtrengthen faith in us: and ſo both alſo confirme and eſtabliſh faith. In being inſtituted and offered by God.God inſtituteth both, God offereth both. In being accompliſhed by God.God accompliſheth both by the Miniſters of his Church. For he ſpeaketh with us in his Word by the Miniſters; and by the Miniſters he offereth and giveth us theſe ſignes in the Sacraments. But the things themſelves which are ſignified by theſe ſignes, the Son of God immediately offereth unto us. He ſaith, Receive the holy Ghoſt. The bread which I will give you, John 20.22. John 6.51. Matth. 3.11.is my fleſh. And John ſaith of him, Indeed I baptiſe you with water to amendment of life; but he that cometh after me, will baptiſe you with the holy Ghoſt and with fire.
The Sacraments differ from the Word in theſe things:They diſagree, In ſubſtance and nature.In ſubſtance and nature. For, words ſignifie according to the appointment of men, whom it pleaſed that things ſhould be ſo expreſſed and ſignified: Signes ſignifie according to a ſimilitude, which they have with the things by them ſignified. Words we heare and read: ſignes we perceive alſo by feeling, ſeeing, and taſting. Words ſignifie onelyonly: Symboles and ſignes confirme alſo. In the perſons, to whom they are offered.In the objects. For the word of the promiſe and commandement is promiſed without any difference to all. To the unregenerate, that they may either begin to beleeve and be regenerated, or may be left without excuſe: to the regenerate, that they may the more beleeve and be confirmed. The Sacraments are given only to the members of the Church, profeſſing faith and repentance; whoſe faith is by them confirmed and preſerved. The word is preached to all at once: the Sacraments are given to every member of the Church ſeverally: one is baptiſed after another, and the Supper is miniſtred to one after another. Intheir uſe.The Word is the inſtrument of the holy Ghoſt, by which he beginneth and confirmeth our faith: and therefore the Word muſt go before the Sacraments. The Sacraments are the inſtruments of the holy Ghoſt, by which he beginneth not, but only confirmeth our faith: and therefore the Sacraments muſt follow the Word. The reaſon of this difference is, becauſe the Sacraments, without they be underſtood, never move nor confirm faith. There is no deſire after a thing which is not known. Therefore ſome declaration and expounding of the ſignes out of the Word muſt firſt be uſed. But yet in infants of the Church, the caſe is diverſe: for in them faith neither is begun, nor confirmed of the holy Ghoſt by the Word, but by an inward working and efficacy: and becauſe they are borne in the Church, to them in their infancy appertaineth the covenant and the promiſe. In their neceſſity.For the Word is neceſſary and ſufficing unto ſalvation, in them who are of an under ſtanding age. For faith cometh by hearing. But the Sacraments are not preciſely and abſolutely neceſſary unto all; neither of themſelves without the Word ſuffice they to ſalvation. For the ſeales without the Letters Patents have no force: and that ſaying of S. Augustine is moſt true; Not the want, but the contempt of them condemneth. In their manner of working.The Sacraments by gesture, the Word by ſpeech, declareth unto us the will of God. The Word may be effectuall without the Sacraments. but not the Sacraments without the Word. Acts 10.44.The Word may be without the Sacraments, as both in private and publike expounding of the Scripture, and that effectually alſo; as was apparent in Cornelius: but the Sacraments cannot be, nor be effectuall without the Word. The Word is confirmed by the Sacraments.The Word is that which is confirmed by ſignes annexed unto it: the Sacraments are thoſe ſignes whereby it is confirmed. The Word may not be preached unto infants: ſome Sacraments may be given them.The Word is to be preached to thoſe only who are of underſtanding: The Sacraments are to be given unto Infants: as, Circumciſion and Baptiſme. Augustine ſaid, that a Sacrament is a viſible Word: moſt briefly and moſt aptly expreſſed he both the agreeing and differing of the Word and Sacraments. For when he ſaith, That a Sacrament is a Word, he ſheweth in what the Word and 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 and ceremonie. The briefe ſumme of all that hath been ſpoken, is: The ſignes by geſtures declare Gods will unto us; the Word by ſpeech. By the Word, faith is begun and confirmed in us; by the Sacraments it is only confirmed after it is once begun. The Word profiteth without Sacraments; but Sacraments profit not without the Word. Men of yeers are not ſaved without knowledge: they may be ſaved and regenerated without Sacraments, if they neglect them not. The Word pertaineth to all; the Sacraments to the faithfull alone.
Queſt. 68. How many Sacraments hath Chriſt ordained in the New Teſtament?
Anſw. Two: Baptiſme, and the holy Supper.
The Explication.
But two Sacraments in the New Teſtament.IN the new Teſtament are onelyonly two Sacraments, the uſe whereof in the Church is perpetuall and univerſall by the conſents of Ambroſe and Auguſtine: Baptiſme, which ſucceeded in the place of Circumciſion, and other purifyings of the Law: and the Lords Supper, which the Paſchal Lamb, and other ſacrifices ſhadowed and prefigured. Theſe two, and no moe, are Sacraments of the New Teſtament: becauſe theſe two Chriſt did inſtitute. For thoſe only are sacraments of the New Teſtament, which are, 1. Ceremonies. 2. Inſtituted of Christ for the whole Church. 3. Having the promiſe of grace adjoyned unto them. But there are onelyonly two ſuch Sacraments, as appeareth by their definition: Wherefore we have two Sacraments onelyonly.The Papiſts other five Sacraments, are no Sacraments. The Papiſts beſides thoſe two reckon five other; Confirmation, Penance or private abſolution, Order, Ʋnction, and Matrimony. But properly theſe are no Sacraments. For it is certaine, that penance and private abſolution, are onelyonly the declaration and preaching of the Goſpel. But the preaching and publiſhing of grace muſt not be confounded with the annexed ſeales of the promiſe of grace. Unction, and laying on of hands, and indeed ceremonies; but neither were they inſtituted of Chriſt for the whole Church, neither have they the promiſe of grace adjoyned. Confirmation, or laying on of hands in the Primitive Church, was a ſigne either of a miraculous beſtowing of the holy Ghoſt, which ſoone ceaſed; or of calling to the office of teaching. The thing ſignified by extreme Unction, hath ceaſed in the Church, with other gifts of miracles. Order or the ordaining of the Miniſters, teſtifieth indeed Gods preſence in the miniſtery: but God may be forcible by the miniſtery of the man; yea though the mans perſon pleaſe him not. Matrimony is no ceremony, but a morall work. The Papiſts reckon it among Sacraments: becauſe the old tranſlation tranſlateth the Greek work, foreign, (that is, a myſtery) by the word Sacrament, Epheſ. 5.32. where the Apoſtle ſpeaketh of marriage. But Paul himſelfe is to be heard rather then the Latine Interpreter. No man is ignorant, that Myſtery is of as large and ample an extent in ſignification with the Grecians, as arcanum (which ſignifieth any ſecret or hidden thing) is with the Latines: Wherefore they muſt confeſſe and grant all arcane and ſecret things to be Sacraments. And alſo, if Matrimony be the ſeventh Sacrament, the will of God ſhall be the eighth Sacrament,Epheſ. 1.9. Epheſ. 3.3, …. 1 Tim. 3.16. Chap. 5.32. and the calling of the Gentiles the ninth and godlineſſe the tenth. For ſo doth the ſame Interpreter in the Epiſtle interpret the ſame Greek word. But S. Paul in that place of the Epheſians, uſeth that word, myſtery, to deſigne and ſignifie the conjunction of Chriſt and his Church, and not the conjunction of man and wife.
Certain concluſions of the Sacraments in generall.
1. GOD hath alwayes adjoyned unto his promiſe of grace and eternal life ſome ſignes and rites,Theſe concluſions were publikly diſputed at Heidelberg. Aug. 23. An. Dom. 1567. which the Church calleth Sacraments. Circumciſion was commanded and enjoyned Abraham. By Moſes the ſacrifices and rites were increaſed, which endured unto Chriſt, who inſtituted Baptiſme and the Supper.
2. Sacraments therefore are the ſignes of the eternal Covenant between God and the faithfull, that is, they are rites, commanded and preſcribed to the Church, and added unto the promiſe of grace, whereby, as by viſible and certain teſtimonies, God might ſignifie and teſtifie that he communicateth and imparteth Chriſt, and his benefits to all thoſe that uſe and receive thoſe tokens and Symbols with a true faith, according to the promiſe of the Goſpel, & hereby alſo he might confirm in them a full perſwaſion and truſt of his promiſe: and that the Church alſo of the other ſide might, by the participation of theſe Symbols and tokens, profeſſe publikely their faith and thankfulneſſe towards God, and bind them ſelves unto it, preſerve and propagate the memory of Chriſts benefits, be diſcerned from all other Sects, and obliged and ſtirred up to a mutuall dilection and love under one head Chriſt Jeſus.
3. Rites and ceremonies which are not commanded of God, or are not inſtituted to this end, as to be 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 any ſignes or pledges of Gods will.
4. Two things are to be conſidered in all Sacraments: the viſible, terrene, and corporall ſignes, which are the rites and ceremonies; and the viſible and corporall ſignes, which God exhibiteth unto us by his Miniſters, and we receive corporally, that is, by the parts and ſenſes of our body: and the things ſignified, inviſible, celeſtiall, and ſpirituall; that is, Chriſt himſelfe and all his benefits, which are communicated unto us of God by faith ſpiritually, that is, through the vertue and working of the holy Ghoſt.
5. The mutation and change of the ſignes is not naturall, but reſpective, and in relation: neither is wrought as touching their nature or ſubſtance which remaineth ſtill the ſame; but as touching their uſe, whereby they are reſemblances of other things.
6. The conjunction alſo or union of the ſignes and the things ſignified is not naturall or locall, but reſpective, by the ordinance and appointment of God, whereby things inviſible and ſpirituall are repreſented by viſible and corporall things, as it were by viſible words, and exhibited and received together with the ſignes in their right uſe and adminiſtration.
7. The names and properties of the things ſignified are attributed to the ſignes; and contrary, the names and properties of the ſignes unto the things, in reſpect of the ſimilitude, or of the ſignification of the things by the ſignes, and in reſpect of the joynt-exhibiting and receiving of the things with the ſignes, in the right uſe.
8. The right uſe of the Sacraments is then, when as the faithfull keep thoſe rites which God hath commanded, to thoſe ends, for which the Sacraments were inſtituted by God. The inſtitution conſiſteth in rites, perſons, and ends, the violating whereof breedeth an abuſe.
9. In this uſe the things ſignified are alwayes received together with the ſignes: Therefore the ſignes are not empty or void, and without the things, although the things are received after one manner, and the ſignes after another.
10. Without the uſe inſtituted by God, neither are the ceremonies any Sacrament: neither are the benefits of God, which are ſignified by them, received together with the ſignes.
11. The ſignes are received of the godly to ſalvation; of the wicked to condemnation: But the things ſignified, only the godly can receive for their ſalvation.
12. In the Elect notwithſtanding, after they are converted, the fruit alſo of the Sacrament unworthily received doth at length follow. And in them alſo that unworthineſſe, which by reaſon of theſe defects concurreth in their receiving, albeit they are ſometimes chaſtiſed for the ſame; yet nevertheleſſe it is pardoned them ſo that that unworthineſſe doth not hurt or impaire their ſalvation.
13. Some Sacraments are to be received but once in our life. others more often. Some are to be given to thoſe of underſtanding only; others to infants alſo: Even as they were inſtituted by God, either in once making his Covenant with all the Elect, and thoſe which were to be received into his Church, as Circumciſion and Baptiſme: or after ſundry fals and combates of temptations, for the renewing of his Covenant, and for the foſtering and preſerving of the unity and aſſemblies of his Church: as the Arke, the Paſſeover, and other Sacrifices, and ſo likewiſe the Lords Supper.
14. Thoſe things agree in common to Sacraments of both the old and new Covenant, which have been ſpoken of in the definition. But their differences are theſe: that the old ſhew Chriſt, who was after to be exhibited, with his benefits. The rites of the old were diverſe from ours, and moe in number: as, Circumciſion, Sacrifices, Oblations, the Paſſeover, the Sabbath, worſhipping at the Arke. Chriſtians have others, and thoſe only two; Baptiſme, and the Supper. The old were darker; the new are cleerer, and more manifeſt. The old were proper and peculiar to Abrahams poſterity and their ſervants: the new are commanded to the whole Church, which is to be gathered both of Jewes and Gentiles.
15. The Sacraments and the preaching of the Goſpel agree in this, that they are the work of God, which he exerciſeth towards his Church by his Miniſters, who teach, promiſe, and offer unto us the ſame Communion of Chriſt and all his benefits: and alſo they agree in this, that they are the externall inſtruments of the holy Ghoſt, by which he moveth our hearts to beleeve, and ſo, by the coming and means of faith, maketh us partakers of Chriſt and his benefis. Neither yet is the working and operation of the holy Ghoſt to be tied here: neither doe theſe profir, but rather hurt them, who apply not unto themſelves by faith that which the word and rites ſignifie.
16. The Sacraments differ from the word; becauſe the word doth by ſpeech, and they by geſtures and motions, ſignifie the will of God towards us. By the word faith is both begun and 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 growne to underſtanding are not ſaved: but men may both be regenerated and ſaved without the uſe of the Sacraments, if they be not omitted through contempt. The word is preached alſo to the unbeleevers and wicked men: unto the Sacraments the Church muſt onelyonly admit them whom God willeth us 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 unto us his benefits, which he performeth for us. By Sacrifices we yeeld and offer our obedience unto God.
18. Wherefore alſo one and the ſame ceremony may be conſidered both as a Sacrament, and as a Sacrifice, as whereby God, in giving us viſible ſignes, teſtifieth his benefits towards us, and we in receiving them, teſtifie again our duty towards him. And this teſtification of our faith and thankfulneſſe dependeth of that teſtification of Gods benefits towards us, as of the chiefe and proper end and uſe of the Sacraments, and is thereby raiſed in the minds of the faithfull.
The confirmation of ſuch of the former concluſions as moſt require it.
THe confirmation of the ſecond concluſion. The definition therein delivered of Sacraments, is expreſſed, Geneſ. 17.11. Exod. 20.20. Exod. 31.14. Thou ſhalt keep my Sabbaths. Now, that Sacraments are rites commanded and preſcribed to the Church by God, is apparent by the inſtitution of them: as alſo that they are rites adjoyned unto the promiſe, as viſible ſignes and tokens thereof; Deut. 30.6. Heb. 8.9, 10.becauſe all Sacraments are neceſſary duties towards God. But chiefly and principally they are Gods benefits towards us; as, Circumciſion did portend and ſhew remiſſion of ſinnes, and mortification. Neither onelyonly doe we ſignifie them in confeſſing and celebrating them: but chiefly God himſelfe doth ſignifie them unto us, teſtifying and confirming them unto us by the ceremonies of Sacraments. For the Miniſters, as well in the adminiſtration of the Sacraments, as in the preaching of the Word, beare the perſon, and poſſeſſe the place of God in the Church. Teach and baptiſe all Nations. Mat. 28.19. John 4.1, 2.Jeſus did baptiſe, when yet not he himſelfe, but his Diſciples did baptiſe. So of the ſigne and ceremony of inauguration or annointing one to be King, it is ſaid, The Lord hath annointed thee; … Sam. 10.1.when yet Samuel was ſent to annoint Saul. They further are therefore ſaid to confirme our faith, becauſe the Scripture witneſſeth them to be the ſignes and tokens of the mu…uall and everlaſting Covenant betweene God and the faithfull, which God ſignifieth unto us in the beſtowing of his benefits promiſed us in the Goſpel. But God is alike to be beleeved, whether by ſignes, or by words, which ſignifie his will: becauſe not onelyonly our ſacrifices and obedience, but alſo the ſignes of grace delivered to us by God, have in their right uſe the promiſe of grace adjoyned unto them: As, He that ſhall beleeve, and ſhall be baptized, ſhall be ſaved. And laſtly, becauſe the Scripture, to ſignifie the receiving or want of the thing ſignified, alledgeth the receiving or want of the ſignes:Pſal. 51.7. Deut. 30.6. Rom. 3.6. 2 Cor. 10.16. As, Purge me with hyſope, and I ſhall be clean. The Lord will circumciſe thy heart. All we which have beene baptized. The bread which we breake, is it not the communion of the body of Chriſt? And hereof alſo follow the other ends ſpecified in the definition, in the ſecond concluſion: As, That the Sacraments diſcerne and ſever the Church from other Sects. This is manifeſt both by effects, and by reſtimonies. A ſtranger ſhall not cate thereof. Exod. 12.45.What is the profit of Circumciſion? Much every manner of way: Rom. 3.1. Epheſ. 2.11.becauſe unto them are committed the Oracles of God. Yee being in times paſt Gentiles, and called Ʋncircumciſion of them, who were at that time without Chriſt, and were aliants from the Common-wealth of Iſrael, and were ſtrangers from the Covenant of promiſe, Geneſ. 17.11.and had no hope, and were without God in the world. It ſhall be a ſigne of the Covenant betweene me and you; and it ſhall be my Covenant in your fleſh. Another end is that, that they preſerve the memory of Gods benefits. As often as yee ſhall eate this bread, ye ſhew the Lords death untill he come. 1 Cor. 11.26. Exod. 12.14. Deut. 6 8. Luke 22.11.This day ſhall be unto you a remembrance. Thou ſhalt binde them for a ſigne unto thy hand, and they ſhall be as ſignes of remembrance betweene thine eyes. Doe this in remembrance of me. Laſtly, They are alſo bonds of love: becauſe they who are confederated with God,Epheſ. 4.5. 1 Cor. 10.17. are united alſo among themſelves. One Lord, one faith, &c. We being many, are one body.
The confirmation of the fourth concluſion. The diſtinction there delivered is manifeſt in it ſelf. The receiving of the ſigns is corporal and external. But the things eſpecially ſignified are not received without faith, becauſe they are promiſed to beleevers onelyonly. And the ſignes are no otherwiſe true, then the promiſes, unto which they are annexed. Againe, The ſignes declare the ſame to the eyes, which the promiſe declareth unto the eares. As therefore the promiſe is but an empty ſound without faith: ſo alſo are the ceremonies vaine ſpectacles. Againe, the things ſignified are the communion of Chriſt and all his benefits: but this can no man have otherwiſe then by faith, either in the uſe, or without the uſe of the Sacrament.
The confirmation of the ſixth concluſion. Such is the conjunction 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 testifying other things, are, though not in the ſame place, yet together with the things testified and ſignified. The reaſon is: Becauſe, To make one thing a ſigne of another thing, is not to include or tye 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. Againe, the nature of the things ſignified by the Sacraments, doth not admit the locall union. For, ſome are ſubſisting formes, ſome accidents, not inherent in the ſacramentall ſignes, but in the minds of men; as, the gifts of the holy Ghoſt. Some are corporeall, and in one place onelyonly, and not locally exiſtent whereſoever the Sacraments are uſed: as, the fleſh and bloud of Chriſt.
The confirmation of the ſeventh concluſion. The Scripture ſpeaketh thus of the Sacraments: Circumciſion is the Covenant; the Lamb is the Paſſeover; the bloud of the Sacrifices, the bloud of the Covenant; the expiation of the Sacrifices: the Sabbath, the everlaſting Covenant; the mercy-ſeat of the Arke: Baptiſme, a cleanſing or waſhing. Bread and Wine, the body and bloud of Chriſt. And ſo the Scripture expoundeth it ſelf, when Circumciſion is called the ſigne of the Covenant; the Paſchall Lamb, the ſigne of the Paſſeover: the Sabbath, a perpetuall ſigne of grace and ſanctification: the ceremonies, types and ſhadowes of true things: the beleever and baptized ſhall be ſaved; and of the ſignes and ſymbols of the Lords Supper it is ſaid, that they are to be received of our reconciliation.
The confirmation of the tenth concluſion. The ſignes of the Covenant confirme nothing unto them, who keep not the Covenant, or who referre them to another end. But the Sacraments are ſignes of the Covenant, whereby God bindeth himſelfe to give unto us remiſſion of ſinnes, and eternall life freely for Chriſts ſake: and we binde our ſelves to the yeelding and performance of faith and new obedience. Therefore they confirme not, neither aſſure them of Gods grace, who are without faith and repentance, or uſe other rites, or to ſome other end, then God hath appointed. Moreover, It is ſuperſtitious and idolatrous, to attribute the teſtification of Gods grace, either to the externall work and rite without the promiſe, or to any other works invented by men. Wherefore, the abuſing, or not right uſing of the Sacraments, hath not the grace of God accompanying it, or aſſureth any man of it: As it is ſaid, Circumciſion is profitable, Rom. 2.15.if thou doe the law, &c.
The confirmation of the eleventh concluſion. The figure of Baptiſme being correſpondent to the Arke of Noah, doth alſo ſave us, not the outward waſhing away of the filth of the fleſh, but the inward teſtifying of a good conſcience towards God. The bread which we breake, is it not the communion of the body of Chriſt? And ſeeing the Sacraments are an externall inſtrument, whereby the holy Ghoſt foſtereth and preſerveth faith, it followeth, that they ſerve for the ſalvation of Beleevers, as doth the Word. But contrary, the wicked, through the abuſe of the Sacraments, and the contempt of Chriſt and his benefits, which are offered unto them in his Word and Sacraments, and through the confeſſion of his doctrine, which they imbrace not with a true faith, purchaſe unto themſelves the anger of God, and everlaſting pains, according to the ſaying of the Prophet:Eſay 66.3. He that killeth a Bullock, is as if he ſlew a man: he that ſacrificeth a ſheep, 1 Cor. 11.20.is as if he cut off a dogs neck. And S. Paul, Whoſoever ſhall eate this bread, and drink the cup of the Lord unworthily, ſhall be guilty of the body and bloud of the Lord. But the things ſignified, becauſe they are received by faith only, and are either proper unto ſalvation, or ſalvation it ſelfe, as Chriſt and his benefits, they cannot be received of the wicked, neither can they at all be received but unto ſalvation.
The confirmation of the twelfth concluſion. A promiſe, and the ſigne of a promiſe, having a condition of faith and fidelity adjoyned unto it, are ratified, whenſoever the condition is performed. But ſuch is that promiſe, which is ſignified and confirmed by the Sacraments: therefore if in the uſe of them faith doth accompany, which beleeveth the promiſe, the things promiſed and ſignified are received together with the ſignes. I might deale with thee as thou hast done, when thou diddeſt deſpiſe the oath in breaking the covenant: Ezek. 16.59.Nevertheleſſe, I will remember my covenant made with thee in the dayes of thy youth, and I will confirme unto thee an everlasting covenant.
The confirmation of the thirteenth concluſion. The iterating of circumciſion or baptiſme hath beene no where received or admitted. Neither is the reaſon hereof obſcure or unknowne: becauſe thoſe Sacraments were instituted, to be an initiating or ſolemne receiving of men into the Church, which is alwayes ratified to him that is penitent and perſisteth therein. But the uſe of other Sacraments is commanded to be iterated: as of the Sacrifices, the Paſſeover, worſhipping at the Arke, Cleanſings; as alſo of the Lords Supper. The cauſe is, becauſe they are a teſtimony, that the covenant, which was made in circumciſion and baptiſme, is ratified and firme to him that repenteth. And this exerciſing of our faith is alwayes neceſſary.
The confirmation of the fourteenth concluſion. That there is one common definition agreeing to the Sacraments both of the Old and New Teſtament, hath bin 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 New Teſtament it is manifeſt, that there are but two, becauſe there are no other ceremonies commanded of God, and having annexed unto them the promiſe of grace. And that the old Sacraments ſignifie Chriſt, which hereafter ſhould be exhibited; the new, Chriſt who already was exhibited, is apparent by the interpretation delivered of them in holy Writ, whereof we ſpake in the definition. Now they differ in clearneſſe, becauſe in the New Teſtament the ceremonies are purer, and ſignifying things complete and perfect. In the Old were moe rites ſhadowing things to come, all the circumſtances whereof were not as yet declared.
The confirmation of the fifteenth concluſion. What the Miniſters doe in Gods name in the adminiſtration of the Sacraments, and alſo that God by the Sacraments ſignifieth, that is, teacheth, offereth, promiſeth us the communion of Chriſt, was declared in the ſecond confirmation. Hereof followeth the next, which is: that the holy Ghoſt doth move our hearts by them to beleeve. For ſeeing the Sacraments are a viſible promiſe, they have the ſame authority of confirming faith in us, which the promiſe it ſelf made unto us hath. Of this followeth the third: For, that which ſerveth for the kindling or raiſing of faith in us, the ſame alſo ſerveth for the receiving of the communion of Chriſt and his benefits. And becauſe we attaine to this by faith, therefore it is ſaid: The bread is the communion of the body of Christ: Baptiſme doth ſave us. Neither yet doth the holy Ghoſt alwayes confirme and eſtabliſh faith by them; as the examples of Simon Magus, and of infinite others doe ſhew. That the uſe of them hurteth without faith, hath been proved in the ſecond concluſion.
The confirmation of the ſixteenth concluſion. The Sacraments, without the word going before, doe neither teach nor confirme our faith: becauſe the meaning and ſignification of them is not underſtood, except in be declared by the word; neither can the ſigne confirme any thing, except the thing be firſt promiſed. An example hereof are the Jewes, who obſerved, and now doe obſerve the ceremonies, but adjoyn thereto the not-underſtood promiſe of the grace and benefits of Chriſt. Without the word, thoſe who are of underſtanding are not ſaved, either by doctrine, as by the ordinary means; or by an internall and extraordinary knowledge. He that beleeveth not in the Son, John 3.18. Rom. 1.17.is already condemned. Faith cometh by hearing, and hearing by the word of God. But they may be ſaved without the Sacrament: becauſe although by ſome neceſſity they be deprived of theſe, yet they may beleeve, as the theefe did on the Croſſe. Or, if they be infants, according to the condition of their age they are ſanctified, as John in the womb, and many infants alſo in the womb, who died before the day of circumciſion. The word alſo is to be preached unto the wicked, becauſe it is appointed to convert them. But the Sacraments are to be adminiſtred unto them, who are acknowledged for members of the Church; becauſe they are inſtituted for the uſe of the Church only. Thou ma…ſt be baptized, if thou beleevest.Acts 8.37.
The confirmation of the ſeventeenth concluſion. The confirmation thereof is manifeſt by the Paſſeover, and other Sacrifices; as alſo by the Sabbath: which all were commanded by God, that the godly might celebrate and worſhip God, and ſhew themſelves gratefull unto him, and might withall take the ſignes and tokens of thoſe benefits of God, which they received by the Meſsias. So Baptiſme is a confeſſion of Chriſtianity; and a ſign, whereby Chriſt teſtifieth, that we are waſhed by his bloud. The Supper of the Lord is a thankſgiving for the death of Chriſt; and an advertiſement that we are quickned and revived by his death, and are made his members, and ſhall remain and continue with him for ever.