The Covenant Sealed, Treatise · Chapter 11 · Section 1
SECT. I. The whole of the work of Sacraments is by way of ſign and ſeal.
THe next obſervation followes.
The whole office and uſe of Sacraments.All that the Sacraments work on the ſoules of receivers, is by way of ſign and ſeal. They have no immediate effects for the working of any inward graces or priviledges, but as our underſtanding is exerciſed by them, as Indicative ſignes, and our faith, as ratifications and ſeales of the promiſes.
The text that we have under our hand is abundantly full to his purpoſe; Scarce any text holds out a truth (I may ſay) more clear and full, then this text doth; that which is here delivered if we take in the context with it,The Context opened. to which the copulative [And] leads. The Apoſtle having in the former Chapter delivered the doctrine of juſtification by faith, goes on here to make it good by the Example of Abraham, and his argument rendred in ſyllogiſtical form appears to be this: As Abraham the father of the faithful was juſtified, ſo muſt all the faithful. This is taken for granted, as needing no proof: But Abraham the father of the faithful was juſtified, not by works, but by faith. The Aſſumption conſiſts of two parts, and the Apoſtle proves both. 1. The negative that he was not juſtified by works, this he proves by two arguments. 1. If he were juſtified by works, then he hath whereof to glory, ver. 2. But he hath not whereof to glory before God; Ergo he was not juſtified by works. 2. If he were juſtified by works, the reward were reckoned not of grace, but of debt, ver. 4. But the reward is not of debt, but of grace: Ergo. Which he further confirmes by the teſtimony of David; deſcribing the bleſſedneſſe of man to whom the Lord imputeth righteouſneſſe without works, ſaying, Bleſſed are they whoſe iniquities are forgiven, and whoſe ſinnes are covered. Bleſſed is the man to whom the Lord will not impute ſin, ver. 7, 8. As David deſcribes bleſſedneſſe, that way man is bleſſed; But David deſcribes it to be by imputation of righteouſneſſe, and not by works: Ergo. The affirmative that Abraham was juſtified by faith, he proves by a full teſtimony of Scripture, Gen. 15.6. He believed in the Lord, and he counted it to for him for righteouſneſſe. Now it might be objected, that this juſtification of Abraham, and bleſſedneſſe that David ſpeaks of, was nothing to the Gentiles uncircumciſed, but to the Jewes in the ſtate of Circumciſion, and ſo Circumciſion may yet have an hand in juſtitification. This the Apoſtle denies, ver. 10. and proves the contrary by the time of Abrahams juſtification, which was in uncircumciſion, not in Circumciſion. If Abraham were juſtified in uncircumciſion, then Circumciſion, hath no hand in juſtification; But Abraham was juſtified in uncircumciſion. Ergo: But then the greateſt queſtion is, to what end or purpoſe he was circumciſed, having already that righteouſneſſe which doth juſtify, what needs more? Circumciſion then might have been let alone. The Apoſtle anſwers that he was circumciſed on a twofold account, for a double reaſon. The firſt is in reference to his own eſtate in faith, which equally concerns all in his ſtate of believing. He received the ſign of Circumciſion, a ſeal of the faith which he had being yet uncircumciſed. The ſecond in reference to the whole Church, that he might be the Father of all that believe, in Circumciſion or in uncircumciſion; ſo that we have both the Apoſtles authority and his argumentative diſcourſe for confirmation of our point, That the work and efficacy of Sacraments is by way of ſign and ſeal. We ſhall find Peter giving his vote with Paul in this thing (where he enters a diſpute about Baptiſme, as Paul here doth about Circumciſion, as you may find, 1 Pet. 3.20, 21.) having mentioned Gods long ſuffering towards diſobedient ones, in the daies of Noah, while the Ark was a preparing, he ſaies; Few, that is, eight ſoules were ſaved by water. That element which (as an executioner of divine vengeance) deſtroyed the world of the ungodly, as an inſtrument in the hand of God, preſerved Noah and his family. It deſtroyed the world by overwhelming of them, as after it did Pharaoh and his hoſt. It ſaved Noah and his houſehold by keeping the Ark above trees, rocks, mountaines, buildings, or whatſoever might have been their ruine. Then he parallells Baptiſme with it; The like figure whereunto even Baptiſme doth alſo now ſave us, not the putting away the filth of the fleſh, but the anſwer of a good conſcience towards. God by the reſurrection of Jeſus Chriſt; which according to Interpreters, implyes no more then a reſemblance, or, as Calvin ſpeaks, a correſpondence, though, Heb. 9.24. the Apoſtle uſeth the ſame word otherwiſe. The Ark then ſaved a few, when the reſt were deſtroyed; Baptiſme now ſaves a few by the reſurrection of Chriſt. It will alwaies be (ſaith Calvin on the words) as it was in Noahs daies, when mankind runnes on their own ruine, God wonderfully ſaves ſome from the common destruction. But here an objection lies, that Noahs Ark, and New Teſtament Baptiſme are nothing, parallell, few entred that, but now numerous, or rather innumerable multitudes are baptized. The Apoſtle anſwers, that the parallell lyes not between the outward Baptiſme, that is, the outward act, as man adminiſters it, which he calls putting away the filth of the fleſh, which we know is the work of Baptiſme, but the anſwer of a good conſcience, or the reſtipulation of a good conſcience. I deſire now to know how the Apoſtle can be ſalved from a contradiction. He ſaies, Baptiſme ſaves, and yet ſaies, the outward putting away the filth of the fleſh doth not ſave, but the anſwer of a good conſcience towards God. Now this putting away the filth of the fleſh, done in the Name of Chriſt, or in the Name of the Father, Sonne, and holy Ghoſt, is Baptiſme; ſo is not the anſwer of a good conſcience, that is no Baptiſme. The Apoſtle then ſhould rather have ſaid, that the anſwer of a good conſcience ſaves, and not Baptiſme. But he ſaies, Baptiſme ſaves. I ſee no other way of reconciliation, or to make ſenſe of his words, then to underſtand him that Baptiſme ſaves, as it hath its work on the conſcience, as it works upon our underſtanding, and our faith as a ſign and ſeal, and is no immediate conveyance of happineſſe, not any other way of conveyance, then as it hath its work on the conſcience of the receivers.
Reaſons con∣firming. Reaſons. Firſt, The Word and Sacraments work after one and the ſame manner on the ſoul for ſalvation, reſpective to any mediate, or immediate way of conveyance of any graces or priviledges. This is evident, in regard of that relation that the Sacraments have to the Word, as appendants to it. But the force of the Word on the ſoul to ſalvation is not inherent, not by any immediate conveyance of inward graces or priviledges, but as it hath its work on the underſtanding, and faith of him that receiveth it; they that underſtand not are as the highway-ground that gaines nothing. It is the power of God for ſalvation to them that believe, Rom. 1.16. It profits not where it is not mixtwith faith, Heb. 4.2. It is effectual onelyonly in thoſe that believe, 1 Theſ. 2.13. The bare work done in hearing ſaves none, and ſo alſo it is with Sacraments.
Secondly, Signes and pledges added to promiſes, are efficacious no other ways then as they work upon the underſtanding and faith of thoſe that receive them as ſignes, This may be made good in particular inſtances, in a large induction of ſignes of all ſorts. The double ſign vouchſafed of God to Gideon for his confirmation in the deliverance of Iſrael, Judg. 6. did not work at all towards ſuch a deliverance further then as it had its work upon the underſtanding and faith of Gideon, to whom it was given. The Scarlet thred in Rahabs window had no power for her ſafety, further then it was a ſign between her and Joſhua, minding Joſhua of his engagement to her. The rainbowe is of no power to ſave the world from an univerſal deluge of water, further then it minds and aſſures us of Gods promiſe. The ſame we may ſay of all ſignes and pledges both humane and divine: But Sacraments are ſignes, and pledges added to promiſes, as we ſee here in the text: Sacraments then have no others efficacy then, as they work on the underſtanding and faith of the receivers.
Thirdly, There is nothing that is material, ſenſible, corporeal, that hath any immediate influence, or operation upon any object that is ſpiritual. This is plain. There muſt be proportion between the agent, and the patient, the inſtrument working, and the object wrought upon: But the Sacramental ſignes that we receive as ſeales are material, corporeal, ſenſible; and therefore have no ſuch immediate influence upon the ſoul for the work of grace, or conveyance of it.
Fourthly, If this Scripture hold out the work of Sacraments, onelyonly by way of ſign and ſeal, and no other Scripture holds out any other work to be wrought by them in the ſoul, then this is the whole of their work. This is clear, Scripture muſt ſomewhere hold out the whole, that Sacraments effect: But this is the whole that the Apoſtle in this Scripture gives to them, where he gives an account of the fruit of Abrahams Circumciſion, neither is there any other Scripture in which any more is attributed to the working of Sacraments. The aſſumption is of two parts, The firſt none can queſtion, that the Apoſtle aſcribes no more here to Sacraments then as hath been ſaid. For the ſecond, that no other Scripture aſcribes any thing further to them, ſhall God willing be made good, when we come to examine thoſe Scriptures which are brought in by way of objection for a further work.
If any would ſee authorities quoted of men of eminent name, that have appeared in defence of this poſition, I ſhall referre him to reverend Mr. Gatakers learned diſpute held with reverend Dr. Ward, where he may ſee multitudes voting for it. And when Dr. Ward aQuod quoſdam theologos ait hic haerere, & baptiſmi effectum hunc ad electos reſtringere. Imo non qu…dam dunxtaxat, ſed multo, maxima noſtrorum pars, non tam hic haerent, quam ex adverſo ſe diſerte opponunt; quod ex teſtimoniis ſup…a adductis luculentiſſime demonſtratum eſt.ſaith, that ſome Divines do ſtick at his tenent, and do reſtrain the effect of Baptiſme infallibly taking away the guilt of original ſin onelyonly to the effect, Mr. Gataker replyes, not alone ſome, but the greater part of our Divines do not ſo much ſtick, or heſitate here, as profeſſedly oppoſe, which is evidently demonſtrated in the teſtimonies (ſaith he) before cited, pag. 134. And my reverend friend Mr. Bedford, unhappily engaged in this controverſy, to carry the Sacraments higher then Scripture hath raiſed them, miſled with the over eſteem of ſome that have gone that way, tells us of hir diſcouragement, by reaſon of the multitude of thoſe of an oppoſite opinion, that held otherwiſe then he did about the Sacraments. And Mr. Baxter rightly doth obſerve, that at the firſt broaching of this doctrine among us, it was ſo much diſreliſhed, not by Dr. Taylour onelyonly, but by moſt Divines, and godly people, as farre as I could learn, that it did ſucceed, and ſpread as little, as almoſt any error that ever I knew ſpring up in the Church. Plain Scripture proof of Infants, &c. pag. 294. ſo inconſiderable was the party that ſtood for it. And Vorſtius ſpeaking in the name of Proteſtant Divines in general, ſaith,bId potiſſimum quaeritur, an Sacramenta ſint ſigna tantum & ſigilla foederis gratiae; ſive externa ſymbola, & ſignacula, foederi gratiae appenſa, & divinitus ad hoc inſtitura, ut gratiam Dei ſalutarem in foedere promiſſam nobis ſignificent; atque ita fidem noſtram ſuo modo confirment, & ſimul publice teſtaram reddant: quae quidem communis eſt Evangelicorum ſententia; an vero preaterea ſint cauſae efficientes hujus ſalutaris & juſtificantis gratiae, ſive an ſint effectiva gratiae ejuſdem organa, nempe ad hoc divinitus inſtitura, ut gratiam iſtam realiter inſtar vaſorum in ſe contineant, & omnibus illa percipientibus candem vi ſua imprimant, & reipſa conferant, quae Bellarmini, & Pontificiorum omnium opinio eſt. It is diſputed whether Sacraments are onelyonly ſignes and ſeales of the Covenant of grace, or outward ſignes annext the Covenant and appointed for this of God, that they ſhould ſignify ſaving grace of God promiſed in the Covenant, and ſignifying ſeal, and after their manner confirm our faith, and give publick teſtimony of it, which (ſaith he) is the common opinion of Proteſtants, or whether they be further efficient cauſes of this ſaving and juſtifying grace, or whether they be effective inſtruments of this grace appointed of God for this thing, that they ſhould indeed containe it in them, and convey it, which is the opinion of all Papists. Vorſtius, Anti. Bellar. ad Contro. 1 Gen. And our men further judge that opinion of the opus operatum, or of the outward Sacramental action (as though without the faith, and pious motion of thoſe that uſe it, it could juſtifie any) to be evidently falſe and pernicious: And they teach, that all Sacraments by the ordination of God himſelf have onelyonly a power to ſignifie and ſeal, and not to conferre the grace of the Goſpel it ſelf. And whereas ſeveral paſſages in the Liturgy of this Church did ſeem to favour the oppoſite opinion, affixing adoption, memberſhip of Chriſt, and inheritance of the Kingdom of heaven, and regeneration to Baptiſme: we know how great offence it gave to many eminently Learned and pious, putting them upon omiſſion of thoſe paſſages: And alſo what Interpretation, as with a grain of ſalt, others put upon them, that they were onelyonly Sacramentally ſuch. And doubtleſſe theſe either hit upon the meaning of the Church (which was held to theſe phraſes, in imitation of many hyperbolical ſpeeches in the Fathers) or elſe the Church had miſt the meaning of Scriptures; ſo loth were the ſons of the Church to be quarrelling with their mother, and yet more loth with her to run into errors.
The Obſervation it ſelf, if heeded, hath a caution or limit in it; Affirming that Sacraments work no otherwiſe then as ſigns and ſeals; and that they conferre no inward graces or priviledges further then they work upon the underſtanding, and faith of thoſe that receive them: it implyes, that they do conferre what an outward ſymbole, or ſign is apt to, and of powder to convey; and that outward priviledges in Sacraments, are either conferred, of infallibly evidenced. This is clear, the Apoſtle having ſo far undervalued Circumciſion in the fleſh, as to make it Parallell with uncircumciſion, ſo that a circumciſed Jew, and an uncircumciſed Gentile differed nothing as to their Spiritual ſtate and condition; inferres by way of objection, What advantage then hath the Jew, and what profit is there of circumciſion? And anſwers, not that outward circumciſion is altogether unprofitable, but that it hath much profit, and inſtances in one eminent one, To them are committed the Oracles of God. This is the inheritance of the Congregation of Jacob, Deut. 33.4. as Moſes ſpeaks; and carrying with it this great priviledge, it conveyes with it all other inferiour Church-priviledges; right to the Paſſeover upon this account was theirs, Exod. 12.48. and not otherwiſe: So it is with Baptiſme, men are taken into the Church at this door, according to the Commiſſion given to the Apoſtles, Diſciple all Nations, baptizing them in the Name of the Father, &c. Whatſoever they were, and whomſoever they profeſſedly ſerved before, they are this way taken in as the conſecrate ſervants of the whole Trinity, and added to the Church, Act 2.47. When they had by the Covenant a precedent title, in Baptiſme they have a ſolemn inauguration, By one Spirit we are all Baptized into one body, 1 Cor. 12.13. It is the Spirits work to ſhape the heart of unbelieving Corinthians, to enter into one viſible Church-body, as that work of Gods power, whereby he did perſwade Japhet to dwell in the tents of Shem, Gen. 9.27. And therefore whencDurandus docet characterem eſſe ens rationis, id eſt, reſpectum advenientem ex deputatione ad certum officium, qualis eſt relatio in Doctoribus, Praetoribus, &c. Quae ſententia vix diſtinguitur ab haereſi hujus temporis. Durand denyed, that the Character which the Church of Rome ſpeaks of, was any quality in the ſoul, but meerly a relation comming as by way of deputation to an office or duty, exemplifying it by the relation that is ſeen in Doctors, Praetors, &c, Bellar. lib. 2. de Sacramen. effectu, cap. 14. ſaith, That this opinion can ſcarcely be diſtinguiſhed from the Hereſie of this time. dHaeretici non negant neque negare poſſunt quin ſit aliqua relatio rationis in Miniſtris, quae non eſt in aliis, qui non ſunt deputati ad miniſtrandum.And further ſaith, That Heretiques do not deny, nor can deny, but that there is ſome relation in Miniſters, which is not in others, who are not deputed to the Miniſtery. We do confeſſe indeed that there is that relation in Chriſtians to Chriſt by the work done in the Sacrament of Baptiſme, which is not in Heathens. And though we deny Orders to be any Sacrament, yet we confeſſe there is that relation in Miniſters to Chriſt by vertue of their Ordination, that is not in thoſe that are not called to the work of the Miniſtery. There are thoſe indeed that do deny it; But thoſe that Bellarmine had to deal with, and that he charges for Heretiques, as Luther, Melancthon, Calvin, Beza, Peter Martyr, Chemnitius willingly yeeld it. And in caſe this were all the character that they talke of to be imprinted in Baptiſme; yea, in Ordination, we ſhould never contend about it. And as theſe priviledges are conferred as to actual intereſt in the initiatory Sacacraments, both of Baptiſme, and Circumciſion; ſo the ſame priviledges in the following Sacraments are infallibly evidenced, as appears in that text, 1 Cor. 10.17. The Apoſtle there making it his buſineſſe to take off Chriſtians from their reſort to the Idols temples, to eat there of that which had been offered in ſacrifice, which they judged to be within the verge of their liberty; An Idol being nothing in the world, tells them, that as joyning with Jewes in their ſacrifice offered on the Altar, did declare them to be one body with the Jewes; and eating of the Sacramental bread, did make them one body Chriſtian; ſo alſo going to the Heathens ſacrifices, did evidence them to be one body Heathen. The Apoſtle, as we ſee, Rom. 1.5. thought no underſtanding man would queſtion it, we muſt therefore readily yeeld it; which holds true of the Paſſeover, ſeeing onelyonly the circumciſed who were in ſaith Jewes, were to be admitted do it, Exod. 12.48. And this I ſuppoſe is that which Reverend Gataker means, oppoſing that tenent, that the Sacraments conferre grace by the work done, where there is no barre put, and having quoted teſtimonies of Biſhop Abbot, Calvin, and Whitaker, ſharpely enough declaring themſelves againſt it, adds, That for the axiome it ſelf I will not contend about it, if that effect of the Sacraments be underſtood, for which they were inſtituted of God, and the Word be taken in a more large ſenſe for all that whatſoever it be that may be any impediment, that the Sacraments cannot have their effect. Though perhaps in theſe words of his he had ſome other intentions. It were an endleſſe labour to lanch out into the controverſie, and to gather up the various opinions of thoſe of a contrary judgment, and their different thoughts to make good their tenents, whether of thoſe that deny Sacraments to be Seales, as generally the Papiſts, whom Anabaptiſts in this follow at the heels, as in moſt other things both about the Covenant, and Sacraments; Or Lutherans, who yeelding them to be ſeales, as well as ſignes, yet affirim that theſe are leſſe principal offices, and uſes of Sacraments: the chief end is to be inſtruments of conveyance of grace to the ſoul; Or diſſenting brethren among Proteſtants, ſome of them falling in with Popiſh Schoolmen, & wholly cloſing with their tenent, that Sacraments conferre grace where no bar is put to hinder their working; or others that hold it with limit onelyonly to Baptiſme, and that to elect children, not daring to put reprobates into a ſtate of regeneration, or remiſſion of ſin, nor yet to aſſert that the elect are alwayes thus regenerate in Baptiſme; But that it holds ſo in ordinary: Or of ſome (that I have met with in diſcourſe) that ſuppoſe that Baptiſme hath his work in thoſe elect infants, where God foreſees that death will prevent their regeneration by the Word: or others that ſay, that God works by Baptiſme to regeneration, and forgiveneſſe of ſin; but according to pleaſure, they dare not aſſign to whom. Some of theſe I judge to be more evidently oppoſite to the Scripture then others; yet I confeſſe, I ſee not foundation in the Word for any of them. Theſe that are thus agreed, that the Sacraments as inſtruments conferre grace, without reſpect had to the receivers faith, yet are at odds among themſelves, what manner of inſtruments they are. He that pleaſes may read in Suarez, diſput. 9. quaeſt. 62. art. 4. Sect. 2. ſix ſeveral opinions about it; ſome will have them to be no efficient, but material cauſes onelyonly, as a diſh conveying a medicine, is no cauſe of health, but a material inſtrument onelyonly of conveyance. Others hold that they conferre grace per modum impetrationis, becauſe the Miniſter and the Church obtaines of God by prayer grace by them. Others ſay, that they are conditions without which God gives not grace Others yet ſay, that the Sacraments are cauſes of grace, becauſe when they are applyed, they move God to conferre it. As we ſay they work by way of ſign on our underſtanding, ſo they ſay they work by way of ſign with God, moving him to remember his promiſe. Others ſay, they conferre grace, becauſe God in a more ſpecial manner appears in them as a principal agent, or efficient; which my Authour complaines is very obſcure. But he that will conſult the Authour of this opinion, which is Henricus à Gandavo Quod. quart. quaeſt. 37. may find much againſt any power in the Sacraments to conferre, or to ſpeak in his language, to create grace in the ſoul; creation being ſolely the prerogative of God, and above the power of any creature to be aſſiſtent in it; yet leſt he ſhould run upon an hereſy againſt the determination of the Catholick Church, in making them no more then ſigns and ſeals, he is put upon it to come off thus blewly, that Suarez with all his high wit cannot find out his meaning. Suarez himſelf concludes, that they are Phyſical inſtruments in the conveyance of grace, and that they are cauſes of grace; becauſe by a true Phyſical action they concur to the ſanctification of men. Having with much adoe endeavoured to prove a poſſibility of their working of grace in a Phyſicall way, he concludes, that this is their way of working, and that not barely in working ſome diſpoſition towards grace, not reaching grace it ſelf, nor yet in working an union only of grace with the ſoul; But in the moſt proper and rigorous ſenſe, Sacraments Phyſically work grace; the very Phyſicall action by which Grace is wrought, and drawn out of the obediential power of the ſoul, truly, really, and Phyſically depending on the Sacraments, which he judges to be moſt agreeable to the dignity of the Sacraments; the phraſes of Scripture, and Councels, and Fathers about them. But it might pitty the Reader to ſee how miſerably he comes off with this aſſertion of his, only telling us, that the Scripture ſayes, we are cleanſed, ſanctified, or regenerate of water, or the laver of regeneration, and waſhing of water in the Word of life, without the leaſt light given us, to let us underſtand that theſe phraſes muſt be taken in his Phyſical ſenſe meaning: adding ſome ſentences of Fathers, who ordinarily give that in their writings to the ſign, which is proper to the thing ſignified, finding yet oppoſite ſentences in them, that much troubles him, in which in an orthodox, way, they explain themſelves ſufficiently againſt his poſition. In caſe in this poſition of his of the Phyſicall working of Sacraments, he had only underſtood, that they work according to the nature of the office, and place aſſigned unto them, there might have been juſt cauſe to have ſubſcribed to his judgment. It is of the nature of a ſign to hold forth to us the thing ſignified, of a relative ſymbole, to ingage to the filling up of ſuch a relation. It is of the nature of a ſeal to confirm every grant paſt in Covenant: but to give a Phyſicall power to thoſe elementary ſubſtances to create Grace in, or confer grace upon the ſoul, is a monſtrous tenent. A little Philoſophy will accquaint us with the natural properties of water, and as applyed in waſhing experience will ſoon diſcover it. The Pſalmiſt alſo ſhewes the efficacy which nature gives to bread, and wine, Pſal 104. But for either water, bread, or wine to pardon ſin, infuſe habits, or new qualities into the ſoule; or add to the ſtrength of thoſe that are already wrought, is an unheard of ſecret. Others yet ſay that they are hyperphyſical, or ſupernatural inſtruments in the conveyance of grace, which might eaſily enough be underſtood, in caſe it could be believed. A power they mean put into them, or exerciſed by them, above that which in their naturall workings they have any poſſible activity to reach, as in the water of the Poole of Betheſda, upon the moving of the Angell to heal him that firſt ſtept into it, and in the water of Jordan to cleanſe Naaman of his Leproſie by ſeven times dipping in it. Had it had, that naturall power of cure Abana and Pharpar rivers of Damaſcus, would never have been eſteemed equall with it. But that theſe elements ſhould be ſtanding inſtruments of the work of miracles of this nature, we had need of full and clear texts of Scripture to make good to us. I ſhall aſſoon believe a tranſubſtantiation in the bread from hoc eſt corpus meum, as ſuch a tranſmutation, or renovation of the ſoul, or any ſuch priviledges of glory: as Scripture makes the peculiar inheritance of thoſe in whom this change is wrought, upon the bare application of theſe Elements. Moſt ſay they are morall inſtruments in what they do; but then there is ſo much work to underſtand what a morall inſtrument means, that I dare neither without further expreſſion of my ſelf affirm or deny it. Some make them ſuch inſtruments by which God works according to pleaſure, ſometimes working that which they ſignifie, and ſometimes working not at all by them, as ſometimes he works by the Word: but ſometimes it remains a dead letter. Others make it an inſtrument of conveyance, as a ſtaffe of an Abbotſhip, a pall df a Biſhoprick, a Book of a Canons place, and this doubtleſſe is according to the meaning of Scriptures; as men vouchſafing gifts appoint at pleaſure Ceremonies, and Solemnities evidencing ſuch donations, ſo God hath appointed theſe elements as ſigns of that nature. Having a precedent right, the initiating Sacrament is a means of ſolemn inauguration, and the following Sacrament an evidence of continued poſſeſſion. Baptiſme takes into the body, 1 Cor. 12.13. and Bread and Wine evidence that we are of the body, 1 Cor. 10.17. And as a twig, and turfe veſts a man in his purchaſe of lands, a rod veſts a cuſtomary tenant in his Coppyhold, a Crown veſts a King in his Kingdom; ſo theſe elements (having this office aſſigned them of God) veſt a man in Covenant in viſible Church-memberſhip, and give him actual intereſt in all viſible Church-priviledges. But yet this difference, The Staffe, the Pall, the Book, the Twig, and Turfe, the Rod, the Crown, lead no further then to that which they immediately conferre, which is the preſent dignities, and poſſeſſing whereof they are ſolemnities, and theſe dignities are alſo terminated in themſelves, and lead men into no expectation of any higher honour. But Sacraments veſting us in Church-priviledges, and theſe priviledges leading us to higher and greater things as they veſt us in preſent in theſe, ſo by way of ſign and ſeal, they lead, and raiſe us unto all that Church-priviledges ſerve, and are appointed to advance us unto. So that God works as a Moral agent, in appointing according to pleaſure theſe elements as ſolemnities of his grant, and they work according to the nature of the office aſſigned them, that is, by way of ſign and ſeal, for the help of our underſtandings, the refreſhing of our memories, and ſtrength of our faith in promiſes of greater things.