OF SACRAMENTS

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

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

The chiefe Questions concerning the Sacraments.

1 What Sacraments are.
2 What are the ends of Sacraments.
3 Jn what Sacraments differ from Sacrifices.
4 Jn what they agree with the Word, & in what they differ from it.
5 How the Sacramēts of the old & new Testamēt agree.
6 What Sacramental vnion is.
7 What the things differ from their signes.
8 What forms of speaking of the Sacraments are vsual to the Church and Scripture.
9 What is the lawful vse of the Sacraments.
10 What the wicked receiue in the vse thereof.
11 Howe manie Sacramentes there are of the newe Testament.

1 WHAT SACRAMENTS ARE

¹THAT we may know what Sacramentes properly are, the name it selfe of Sacrament is first to be considered. Among the auncient Romanes this word, Sacrament, signified a solemne forme of an oath taken in warre, which they called a militarie Sacrament, so called of Sacrando, that is, of sacring or consecrating them, because by that oath euerie one was consecrated or destined to this captaine, and not to any other to serue him. Heereof it is that some will haue these ceremonies, instituted by God, therefore to be so called, for that as souldiours did oblige and binde themselues by that military Sacrament vnto their captaine, so wee bind our selues vnto our captaine Christ, by a solemne oath, in the presence of god, Angels and men. This truely is not vnapt or vnmeete metaphor: but yet I thinke rather that the original of this name came from the olde Latine Translations, in which wheresoeuer the worde mysterie is vsed in the new Testament, for the same they commonly in Latine put the woorde Sacramentum. Now mysterie commeth from a Greeke verbe, 〈 in non-Latin alphabet 〉, which signifieth, to institute, instruct, or initiate one in holy matters, or matters of religion. But that Greeke verb, 〈 in non-Latin alphabet 〉, is deriued from another which is, 〈 in non-Latin alphabet 〉, which signifieth to shut, because (as Eustathius saith) they, who were initiated or entred in holy rites, were to shut their mouth, & not to vtter those thinges which were secret. Nowe a mystery is said to be, either a secret thing it selfe, or the signe of a secret thing, or that which hath a secret signification, which none vnderstand but they who are initiated in holy rites. By a signe, wee vnderstand an externall and corporall thing and action, or a ceremony instituted and ordained by God, which betokeneth a certaine internall thing and spirituall. Which the Grecians call a mysterie; and is otherwise called of Diuines a Sacrament. And some such signes god alwaies would haue to bee extant in his Church, whereby the good will of God towardes men might be recorded and made knowen, that men of the other side might declare and shewe their faith towardes God, and other duties of piety and godlinesse. Sacramentes therefore are so called mysteries, because they haue a secret signification, which none vnderstand but they who are initiated and instructed concerning the substaunce of sacred matters, or the pointes of Christian Religion.

HAuing seene now what the name of Sacrament signifieth, it resteth, that wee consider the thing it selfe, and define what Sacramentes are. The definition whereof is this. Sacramentes are sacred signes and seals obiect to our eies,² ordained and instituted by God, that by them he might the more declare and seal the promise of his gospel vnto vs.

The partes of this definition are in number three: The first part apperteineth to the kinde of Sacramentes, the latter two to their difference. To the kind, whereof they are, it apperteineth, that they are sacred signes & seals, that is, diuine,³ & signifieng or betokening sacred things, such as belong to gods worship and the saluation of men. A signe and a seale differ one frō the other, as a general thing frō a thing more special. For euerie seale is a signe, but not euery signe a seal. A seale certifieth and confirmeth a thing: A signe onely sheweth it. A sign is a thing signifieng somewhat else than that which it sheweth to the senses: or, a signe is that, whereby the vnderstanding vnderstandeth some thinges else, besides the signe it selfe. So wordes are the signes of thinges. Moreouer signes are of two sortes: some are onely signifieng, others are confirming also, that is, such signes, as whereby wee reason & conclude also of the thing which they signifie, neither onely vnderstand by them, what they signifie, but also argue and reason from them, so that wee are not left in doubt or vncertaine, whether that bee true or false, which they signifie. Sacramentes therefore serue in the same steede, that pledges doe: for both they signifie that there is some thing promised vnto thee, & withal they assure and confirme the same vnto thee, in regard whereof it is also added, that they are seales. Now these signes and seales are called sacred and holy, because they are giuen vs of God. For holy and sacred thinges are of two sortes, 1. Those thinges which God performeth vnto vs. 2. Those thinges which wee performe vnto God. These signes are said to be obiect to our eyes, that is, visible: bicause they ought to be such, seing they are to signify things inuisible. Moreouer they must be such, because they must be staies & props of faith, & be perceiued by the outward sense, that the inward sense may therby be moued. For that which thou seest not, is no signe. And hee that maketh a sign to be inuisible, doth imply a contradiction, & speaketh contraries. For not the signs signifieng, but the things signified are inuisible. Whence it is, that the ancient writers define a sacrament thus: A sacrament is a visible signe of inuisible grace.

⁴ To the difference of sacramentes (whereby they haue their seuerall being as it were, and are different from other sacred thinges) appertaine these two properties. 1. That they are ordeined and instituted by God 2. That they are instituted to this end, that God may by them seal & assure vnto vs his promise. And that these signes were instituted of God alone, it is certaine. For as God alone pronounceth concerning his will, & teacheth vs the same, and giueth vs his promise of grace; so he alone assureth and confirmeth this promise vnto vs by his sacraments. Wherefore God alone hath autoritie to institute and ordaine a sacrament. And this institution of sacraments Conteineth two thinges.⁵ 1. The appointing and commanding of the rite and ceremonies: 2. The promise of grace annexed to this rite, whereby God promiseth that he will giue the thing signified vnto such as lawfullie and rightly vse the signe. And these thinges are proper to God alone. For as the receiuing into grace and fauour, and remission of sinnes belongeth to god alone: So also doth the promise thereof. And as god alone instituteth & appointeth vnto him-selfe his publique worship, so he alone is able to confirme vnto vs by his publique worship, and ministerie, & by his sacraments, the promise of grace, that is, the promise of receiuing all blessinges & benefits necessarie to saluation, which are signified & confirmed by the ceremonies and rites of sacraments. Wherefore mention is also made of the promise in the definition of sacraments, that so that difference of sacraments may bee the better perceiued & discerned: because god hath giuen to men testimonies also of other things. This promise of grace the scripture calleth also the promise of the Gospell: because god doth especiallie and chieflie in the gospell promise it vnto vs. And further hee declareth the same being promised in the gospel, and sheweth it more clearlie by sacraments: and this, by reason of the analogie, proportion and similitude, which the signes haue with those things which are signified by those sacramental signes. For as a similitude declareth and explaneth that whereof it is a similitude, so the sacraments declare that, whereof they are sacraments. And as a true similitude is not vnderstood, except the analogie of the similitude be vnderstood: so neither are the sacramēts; except wee vnderstand the analogie and proportion which they haue with the thing signified. Neither doth god by his sacramentes onely declare the promise of the gospel, but also sealeth the same vnto vs. 1. Because god when hee speaketh with vs, whether it be by his Worde, or by a signe, is alwaies alike true. And therefore hee assureth and maketh vs certaine of his will, both by his worde and by his sacraments. 2. Because sacramentes are seales and pledges annexed to the promise, which who so vseth rightly, that is with true faith & repentance; vnto him those pledges and seals seale and confirme most assuredlie, that hee shall bee partaker of the thinges themselues signified, which are spirituall.

2 What are the ends of Sacraments

The chiefe and principall ende of sacramentes is conteined in their definition, namely,⁶ to be signes of the couenaunt, that is, that God maie testifie that hee dooth in a lawfull and right vse of them bestowe the thing promised, and so maie confirme our faith, instruct vs by his Sacramentes, and by them exhort vs to receiue and embrace the blessinges purchased by Christ, and further seale by those sacraments these benefits & blessings of christ vnto vs; (& this, 1. Because sacraments are signes. 2. Because they are pleadges hauing a promise:) and lastlie that by these signes and pleadges of Gods fauour towardes vs, the holie Ghost maie effectuallie mooue our hearts, no lesse, than by the word.

The second end, is the distinguishing of the church from Paynims and al other sectes whatsoeuer.⁷ For God wil haue his Church to be beheld in the woorld, and to bee knowen by these sacred signs, as Souldiours are knowen by their military tokens, & sheep by those marks which their shepheard seareth in thē. He willeth the Jews to be circūcised, & Christians to be baptized, he interdicteth aliantes & strangers, and excludeth them from eating of the Paschal Lamb. God wil haue his kingdome discerned from the Synagogue of Satan, for these two causes. 1. For his owne glories sake. 2. For our comfort and saluation. For as he will not haue himselfe shuffled and mingled with Idols: So neither will he haue his people shuffled and mingled with the kingdome of the Diuel.

⁸The third ende, is the profession and testification of our thankefulnes and duetie towardes God, which is that bond, whereby we are obliged vnto Christ to be his people, as he is our God, to shewe true repentaunce, to beleeue in him, and to receiue of him his benefites offered vnto vs.

⁹The fourth is, the propagation and maintenance of the doctrine: because God wil not haue the vse of his Sacraments to be without the word and explication thereof.

¹⁰The fift is, an occasion thereby giuen to the yonger sort to enquire what these things meane, and so an occasion also of explicating and preaching the benefits of Christ vnto them. As also the Lord saith vnto his people. Exod. 13.14. When thy sonne shal aske thee to morrow saying, what is this? Thou shalt then saie vnto him; With a mightie hand the Lord brought vs out of Aegypt, out of the house of bondage.

¹¹The sixt and last end is, that they may be the bonds of mutual dilection and loue; because they who are entred into an association or confederacie with Christ the head of the Church, ought not to bee at difference among themselues. 1. Cor. 12.13. By one spirite are we all baptized into one bodie. In like manner the Sacramentes are the bonds of publique meetinges and congregations in the Church, 1. Cor. 11.33. When ye come together to eate, tarrie one for another. 1. Cor. 10.17. For wee that are manie, are one bread and one bodie, because we are all partakers of one bread. Eph. 4.5. One God, one Faith, &c. But we can not settle among vs this communion, neither maintaine and continue it being once setled, neither profitablie annunciate and shewe forth the death of the Lord, as long as we dissent & iarre among our selues contentiously about the institution of the Sacramentes. The Sacraments are pledges of that communion which Christians haue first with christ, and then between themselues.

3 Jn what Sacraments differ from sacrifices

We must hold and obserue a difference betweene Sacrifices and Sacraments,¹² that we may knowe what to do, when we come vnto them. Now they differ in the principal & chiefe end. For sacraments are only ceremonies. Sacrifices may be ceremonies & moral works also, as the sacrifices of thanksgiuing are our works towards God, whereby wee yeeld due obedience and honour vnto God; such are the sacrifices of praise and thankfulnesse. A sacrament, is gods work toward vs, wherein he giueth some thing, to wit, the signes and the things signed; & wherein he testifieth of his offering & bestowing his benefits vpon vs. Or the distinction betweene them may be giuen thus: A sacrifice is a woork, in which we yeeld some obedience and worship vnto God. But a sacrament is a work, in which GOD giueth somewhat vnto vs: First, outward signes; Secondly, Thinges signified by them.¹³ A sacrament and a sacrifice may be sometimes together in one and the selfe-same thing: but they are sacramentes in respect of God, in respect of vs sacrifices, and those onely eucharistical and of thanks-giuing. For there is but one only sacrifice propitiatorie by the raunsome of Christ offered for vs on the crosse. Obiection. The Passouer and other ceremonies of the oulde testament were both sacrifices and sacramentes. Therefore sacramentes doe nothing differ from sacrifices. Aunswere. More is in the conclusion, than in the premisses. Because this onely followeth; That the same thing may be a sacrament & a sacrifice. So Baptism, & the Lords Supper are sacraments, & sacrifices: They are sacraments and that principally; because they are the worke of god, who giueth vs some thing in them, and dooth therein testifie his gift vnto vs. For in them he reacheth vnto vs certaine Symbols and tokens by his ministers, as also by his ministers hee speaketh by his mouth vnto vs: according as it is said, Luk. 10.16. He that heareth you, heareth mee. So therefore euerie minister reacheth with his hand the sacramentes vnto vs, and wee receiue them at their handes, as at the handes of God, if so wee take them with reuerence: but much more God giueth, and as it were reacheth with his hande vnto vs, in the lawful and right vse of the sacramentes, the things themselues which are signified by the sacramentes. Furthermore, Baptisme and the Lordes Supper are sacrifices, not indeede principally, but as they are our woork, which we perform to God; that is, as we receiue these signes, as it were from the hand of God, and so declare our obedience towards God.

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

¹⁴THE Sacramēts agree with the Word in these things, 1. Both exhibite the same things vnto vs. For by both god doth testifie vnto vs his will, and by both he proposeth the same benefites, the same grace, and the same Christ vnto vs; neither doth God confirme or represent by his Sacramēts any other thing, than he hath promised in his word; and they who seek for any other thing in the Sacraments than is prescribed in the word of god, frame & make Idols. 2. Both are from the holie Ghost, and so both also confirme and establish faith.¹⁵ 3. God instituteth both, God offereth both. 4. God accomplisheth both by the Ministers of his Church. For hee speaketh with vs in his Woorde by the ministers, and by the Ministers hee offereth and giueth vs these signes in his Sacramentes. But the thinges them-selues which are signified by these signes, the sonne of God immediately offereth vnto vs. Hee saith, Joh. 20.22. Receiue the Holie Ghost. And Iohn saith of him, Matth. 3.11. Indeede J baptize you with water to amendment of life; but hee that commeth after mee will baptize you with the holie Ghost and with fire.

The Sacraments differ frō the word in these things, 1. In substance & nature:¹⁶ For first, Words signifie according to the appointment of men, whō it pleased that things should so be expressed & signified. Signes signifie according to a similitude, which they haue with the thinges by them signified. Secondly, Words wee heare, and reade: Signes wee perceiue also by feeling, seeing, and tasting. Thirdly, Words signifie onelie: Symboles and signes confirme also. 2. The Woorde of the promise and commaundement is proposed without anie difference,¹⁷ to al. To the vnregenerate, that they may either begin to beleeue and be regenerated, or may bee left without excuse: to the regenerate, that they may the more beleeue and bee confirmed. The Sacraments are giuen onelie to the members of the Church, whose faith is by them confirmed and preserued. The Word is preached to all at once: The Sacraments are giuen to euerie member of the Church seuerallie: one is baptized after another. and the supper is ministred to one after another. 3. The Woorde is the instrument of the holie Ghost by which he beginneth and confirmeth our faith:¹⁸ and therefore the Sacraments must follow the Word. The Sacraments are the instruments of the holie Ghost, by which he beginneth not, but onelie confirmeth our faith: and therefore the Word is to goe before them. The reason of this difference is, because the Sacraments, without they be vnderstoode, neuer mooue. There is no desire after a thing which is not knowen. But yet in Infants the case is diuers. For in them faith is begunne by the holy Ghost, neither is confirmed by the Word, but by an inward working and efficacie; and they who are borne in the Church, to those in their infancie appertaineth the couenaunt and the promise. 4. The Woorde is necessarie and sufficing vnto saluation in them who are of an vnderstanding age.¹⁹ For faith commeth by hearing. But the Sacraments are not preciselie and absolutelie necessarie vnto all. For that saying of S. Augustine is most true. Not the want,²⁰ but the contempt of them condemneth. 5. The Sacraments by gesture, the Woorde by speech declareth vnto vs the will of God. 6. The Woorde may be without the Sacraments, as both in priuate and publique expounding of the scripture, and that effectually also, as was apparent in Cornelius, Act. 10. But the Sacraments cannot be so without the Word. 7. The Woorde is that which is confirmed by signes annexed vnto it: the Sacraments are those signes whereby it is confirmed. 8. The Word is to bee preached vnto those onelie, who are of vnderstanding, the Sacraments are to be giuen vnto Infants as Circumcision and Baptisme. Austine saide, That a Sacrament is a visible Word: most brieflie and most aptly expressed he both the agreeing & differing of the Word & Sacraments. For when he saith, That a Sacrament is a Word, he sheweth in what the Worde & Sacraments agree, which is in that they teach the same. When he addeth Visible, he sheweth the difference, that is, that they differ in rite & ceremonie.

5 How the sacramentes of the olde and new Testament agree, and how they differ

²¹THey differ first in rites, whereof chaunge & alteration was made at christs cōming, that thereby might be signified the ceasing of the old Testamēt, & the beginning or succeeding of the new Testament. 2. They differ in multitude and number. There were mo and more laborious, here fewer and more easie rites. 3. In signification. Those signified christ to come, these Christ that was come. The significatiō is diuerse, as the circumstance of time is diuerse, which the sacraments of the old and new Testament signifie. For the sacramentes of the old church, signified the time to come of christ which should come: our sacramentes signifie the time past of Christ already manifested in the flesh.²² 4. Jn binding and obliging men. The old bound only Abrahams posterity, ours bind the whole church of all nations & countries.²³ 5. Jn continuaunce. The ould were to endure but vntill the comming of the Messias: the new vntill the end of the world. 6. Jn clearenesse. Those are more obscure and dark, because they signifie things to be manifested: but these more clear and plaine, because they signifie thinges already manifested.²⁴ They agree, 1 Jn the author. 2. Jn the thinges signified, or in substaunce. For by the sacramentes of both testamentes the same thinges are offered, signified, and promised vnto vs, euen remission of sinnes, and the gift of the holy ghost, and that by christ alone. This is prooued in the Epistle to the Hebrues. Jesus christ yesterday, and to daie, the same is also for euer. But these are not in respect of rites and ceremonies the same: therefore they are the same in respect of the thing by them signified. 1. Corinth. 10.2. The Fathers vnder the Lawe were baptised in the cloude and in the Sea, and did al eate the same spiritual meate. Coloss. 2.11. By christ ye are circumcised with circumcision made without handes, that is, In Baptisme we receiue the same benefites, which they did in circumcision without Christ therefore, who is the thing signified of all the sacramentes both of the ould and newe testament, no man was euer saued, or now is, or euer shall be saued. Whence it followeth, that the Fathers in the old testament had the same communion with christ, which also we haue, & that it was no lesse signified & confirmed then vnto them by the word and sacraments, than it is now vnto vs in the new couenaunt. Wherefore it is not only idolatry, to seeke another communion of christ, than is in the word, but also to seek another communion of christ in the sacraments of the new Testament, than which was in the sacraments of the old testament.

6 What the sacramental vnion is

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

Sacramentall vnion therefore is such, as agreeth to all sacraments: and such as was the vnion of Christ with the ould sacraments, such is it also now. A sacrament, is a respectiue or relatiue word. The foundation we said to bee a ceremony instituted by GOD: Christ or the communion of Christ and al his benefits, are the terme. The relation is the ordination of that rite or ceremony to the thing signified, that is, both Christ himselfe, & his benefits, or the cōmunion and participation of christ and his benefits. For in euery sacrament are these two, the thing signified, and the signes. Now the thing and the sacrament differ, as the relatiue, and the correlatiue. As therefore the things cannot be without the signe: so if you take away the signe from the thing, it remaineth no more a signe, because the relation consisteth in the ioining of things: As the master is no more a master, if he haue no seruaunt. Wherefore the thinges and their signes are distinguished, but not sundered and separated. Briefer thus: Jn euery sacrament are the signe and the thing signified. The thing is christ himselfe and his benefits, or the communion and participation of christ and his benefites. The thing and the sacrament differ in this. The thing is not properly the sacrament, neither are the signes sacramentes. The signe is not the thing: but if you take away the signe, the thing remaineth no longer, neither the signe, if you take away the thing. Therefore they are to be discerned, not to be sundered. Wherefore these two must be together, so that if one be takē awaie, the other remaineth no longer that, which before it was said to be. Of all this which hath been said we conclude, that there is a sacramentall vnion and cōiunction of the things & signes in sacraments; and it consisteth, 1. Jn a similitude whereby the thing is signified, shadowed, and represented. For if the signes haue not a resemblaunce and similitude with the things, they are nowe no longer signes. 2 In the ioint-receiuing of the things and signes. In these consisteth the coniunction of the things and signes.

7 In what the things differ from the signes

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

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

The forms of speaking of sacraments, are partly proper,²⁵ & partly figuratiue. The proper are, 1. When the sacraments ar called tokens, signs, seals, & those sealing & confirming vnto vs, that God wil giue those things which he hath promised. So Circūcision is a seal of the righteousnes of faith. And it shal be a signe in thy flesh. 2. When vnto the signes are expresly adioined promises; namely, that we shall receiue the things signified by thē; as when it is said, Mar. 16 16. He that shal beleeue, & be baptized, shall bee saued. A figuratiue or sacramentall kind of speaking is,²⁶ 1. When the names of the things are giuen vnto the signes: as the Paschall Lambe called the Passeouer. 2. Contrariwise, when the names of the signes are attributed to the things. 3. When the properties belonging to the things are attributed to the signs. As, the bread which we brake, is it not the communion of the body of christ? so baptism is said to wash away sins, to saue, to regenerate. 4. When cōtrariwise, the properties of the signs are attributed to the things themselues. As, The rocke was christ. We are washed by the bloud of Christ. Al these phrases of speech signifie the same thing: which is, the promise of god adioined to the ceremony; & this therefore, 1. Because the signs represent and seale the things. Baptism is the washing of regeneratiō. 2. Because the things & the signs are together receiued by the faithful, in the right vse therof.

9 What is the right and lawful vse of Sacraments

The right vse of Sacraments is,²⁷ 1. When the rites ordained by God are obserued and not corrupted. The institution of Christ is to bee retained pure, and vncorrupt: the additions of Antichrist are to be taken away, and those things which he tooke away, are againe to be added. 2. When those persons vse those rites for whom God hath ordained them. Wherefore the houshold of Christ onely, that is, Christians, who by profession of faith and repentance are the Citizens of the Church, must vse these rites. Act. 8 37. If thou beleeuest with all thine heart, thou maist bee baptized. So also they are baptized of John. Matth. 3.6. who confesse their sinnes.²⁸ 3. When the rites and Sacraments are vsed to that end, for which they were instituted. For it is not lawfull to transforme the rites to any other ende or vse, besides that whereunto they were ordained. 1. Because that is not to obey Gods commandement. 2. Because if the signs be changed or conuerted to another vse, or the couenaunt not kept, the consent of him that promiseth is lost, without which the signe or earnest confirmeth nothing. Wherefore the Sacraments without their right vse are no Sacraments, but rather vain and fruitles spectacles, neither haue they the nature of Sacramentes: But the right and lawfull vse of them consisteth especiallie in faith and repentance: They who haue not this, vnto them the Sacraments are no Sacramentes. Wherefore they are besides themselues, who say that vnbeleeuers and infidels receiue together with the signes the things signified by the signes.

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

²⁹ THE wicked receiue the bare signes onelie, and those to their iudgement and condemnation. 1. Because the benefits of Christ are receiued onelie in the right vse of the Sacraments: But they neglect the right vse of them, who receiue them vnworthily: Wherefore Paul also saith, 1. Cor. 11.27. Whosoeuer shall eate this bread, and drinke the cup of the Lord vnworthilie, shall bee guiltie of the bodie and bloude of the Lorde. But the wicked eate and drinke it vnworthily, because they prophane the sacramentes, and transforme God into the Diuel, and the sonnes of God into the sonnes of the Diuel. 2. Vnto whom nothing is promised in the Woorde; to him the sacraments seale nothing. For after what manner and vnto whom a Charter promiseth any thing, after the same maner and to the same men doth the signe and seale annexed vnto the Charter promise the same also. Semblablie God perfourmeth his benefites after the same manner and vnto the same persons, after which manner and vnto which persons hee promised them. But vnto the wicked hee hath promised nothing, so long as they remaine in their vnbeliefe. 3. Wee receiue spiritual thinges by faith. The wicked haue not faith. Therfore neither do the wicked receiue spiritual things. 4. To be wicked, and to receiue the sacraments entirelie, implieth a contradiction.

11 How manie sacraments there are of the new Testament

In the newe Testament are onelie two sacramentes,³⁰ the vse whereof in the Church is perpetuall & vniuersall by the consents of Ambrose, & Austine: Baptisme, which succeeded in the place of circumcision and other purifiynges of the law: and the Lords supper, which the Paschal Lambe shadowed and prefigured. These two, and no more; did Christ institute. For those are onelie sacraments of the new Testament, which are, 1. Ceremonies. 2. Jnstituted of Christ for the whole Church. 3. Hauing the promise of grace adioined vnto them. But there are onelie two such sacraments, as appeareth by their definition: Wherefore Pennance, priuate absolution, matrimonie,³¹ vnction, and laying on of hands are no sacraments. For it is certaine, that pennance and priuate absolution, are onely the declaration and preaching of the Gospell. But the preaching and publishing of grace must not bee confounded with the annexed seals of the promise of grace. Vnction, and laying on of hands are indeede ceremonies: but neither were they instituted of Christ for the whole Church: neither haue they the promise of grace adioined. The thing signified by extreme Vnction hath ceased in the Church. Matrimonie is no ceremonie, but a moral worke. The Papists recken it among sacraments: because the old latin translation translateth the Greeke woorde, 〈 in non-Latin alphabet 〉 (that is, a mysterie) by the woorde Sacrament, Ephes. 5.32. where the Apostle speaketh of marriage. But Paul himselfe is to be heard rather, than the latin interpreter. No man is ignorant, that mysterie is of as large & ample extent in signification with the Grecians, as arcanum (which signifieth, any secrete or hidden thing) is with the Latins. Wherefore they must confesse and graunt all arcane and secrete thinges to bee sacraments. And so, if Matrimonie bee the seuenth sacrament, the will of God shall bee the eight sacrament; and the calling of the gentiles, the ninth. For so doth the same interpreter in the same Epistle interpret the same greeke word▪ Eph. 1.9. and 3.9. But Saint Paul in that place, cap. 5.32. vseth the woorde, mysterie, to designe and signifie the coniunction of Christ and his Church, and not the coniunction of man and wife.

Certaine Conclusions of the Sacraments, in generall

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

16 The sacramentes differ from the word; because the woorde doth by speech, and they by gestures and motions signifie the will of god towardes vs. By the word faith is both begunne & confirmed: By these it is confirmed only in the lords supper. The word also teacheth and confirmeth without the sacraments; But the sacraments doe not without the word. Without the knowledge of the word they who are growen to vnderstanding are not saued: But men may both be regenerated, and saued, without the vse of the sacraments, if it be not omitted through contempt. The word is preached also to the vnbeleeuers and wicked men. Vnto the sacraments the church must only admit them, whom God willeth vs 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 vnto vs his benefits, which he performeth for vs. By sacrifices we yeeld and offer our obedience vnto God.

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

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

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

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

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

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

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

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

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

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

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

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

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

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