PART I. Of the Signification of the Word SACRAMENT . The Contents .

The Word Sacrament , in the primitive notion of it , the name of the Military Oath , as well that , which came to be afterwards impos'd , as that which was at first voluntarily taken by the Souldiers . Which denomination it had both from the sacredness of an Oath in its own Nature , and from those Sacred Ceremonies , wherewith that , and other Oaths were attended . The Word Sacrament , in the Christian sense of it , translated from thence into the Church , and applied to those Institutions of it , which now go under that name . As is made appear from the footing the former signification had gotten in the World ; From the Scriptures , and the Ancient Christians representing the Life and Institution of a Christian under the notion of a Military one ; And , in fine , from the same Antients making use of that Word in the Military sense . Evidence of this last from general applications of it , and an account given thereupon of the particular instances , which they gave of the likeness of the Christian Sacrament to the purely Military one .

IF it shall please that God , Question . How many Sacraments hath Christ ordained in his Church ? Answer . Two only , as generally necessary to Salvation , that is to say , Baptism and the Supper of the Lord . by whom I have been carried on thus far , to continue to me the same Health , and Leisure , and Assistances , which I have met with in composing the three foregoing parts of this Explication , I will endeavour to inform my self , and then others concerning the Sacraments of our Religion , more particularly concerning those two , which ( in the opinion of our Church ) are the only either proper (a) (a) Art. of Rel. 25. , or generally necessary (b) (b) Catech. ubi supra . ones . Those , as they are the Argument of the fourth and last Part of our Churches Carechism ; so being accordingly to be the matter of this fourth and last Part of my Explication of it ,

I will begin , for that purpose , with the signification of the word Sacrament , and which , though it will not clear up to us the full Nature of the things intended by it , yet will serve to discover to us a considerable part thereof , and help toward the finding out of the other . Now the word Sacrament , in the Antient intendment of it , signified an Oath , and particularly that Oath , which Souldiers took to be faithful to their Generals , and to do all those other things which the duty of their place , or the Discipline of War required of them : With this only difference in point of time ( which is wont either to contract , or enlarge the signification of words ) that as that Oath was at first voluntarily taken by the Souldiers , so the word Sacrament was some time set to denote such voluntary ones in contradistinction to those , which were afterwards impos'd . We have an illustrious proof of all this in a passage of Livy * * Hist. lib. 22. Milites tunc , quod nunquam antea factum erat , jurejurando à Tribunis militum adacti , jussu Consulum conventuros , neque injussu abituros . Nam ad eam diem nil praeter Sacramentum fuerat , & ubi ad decuriatum , aut centuriatum convenissent , suâ voluntate ipsi inter se equites decuriati , centuriati pedites conjurabant , sese fugae , atque formidinis ergô , non abituros , neque ex ordine recessuros , nisi teli sumendi , aut petendi , an t bostis feriendi , aut civis servandi caus● . Id ex voluntario inter ipsos foedere ad legitimam jurisjurandi adactionem translatum . , which therefore I shall here subjoyn . Then first ( even in the Consulship of L. Aemilius Paulus , and Terentius Varro ) were the Souldiers oblig'd by their Tribunes under an Oath to meet together at the command of their Confuls , and not to depart without their leave . For till that time there had been nothing but a Sacrament , and when they were met together by Tens , or by Hundreds , the Horsemen , who met by Tens , and the Footmen , who met by Hundreds , did , of their own proper motion , take an Oath among themselves , that they would not depart out of fear , or cowardice , nor quit their ranks at any time , unless it were to take up their Weapon , to dart at , or strike the Enemy , or to save a Citizen . But that which proceeded at first from a voluntary Covenant among themselves , was by the Tribunes altered into a prescribed , and imposed Oath , and the Souldiers forc'd to take it from them . Where we have not only the word Sacrament set to denote a Souldier's Oath , but such an Oath , as was voluntarily taken by them , and had rather their own free consent , than the Command of their General to give being to it . But as we find by the same passage , that what was at first but voluntary , came afterwards to be imposed upon the Souldiers ; so we find also that the word Sacrament came afterwards to signifie those imposed Oaths , as well as the former voluntary ones . For thus it is plain , Cicero † † De Officiis li. 1. M. Popillius Imperator tenebat provinciam , in cujus exercitu Catonis filius tiro militabat . Quum autem Popillio videretur unam dimittere Legionem , Catonis quoque filium , qui in eadem legione militabat , demisit . Sed quum amore pugnandi in exercitu remansisset , Cato ad Popillium scripsit , ut si eum pateretur in exercitu remanere secundo eum obligaret Militiae Sacramento , quia , priore amisso , jure pugnart cum hostibus non poterat . used it in the account he gives of Cato's writing to Popillius a General of the Romans , to list his Son anew , if he thought good to continue him in his Army ; His words , as Tully recites them , being , that if Popillius , who had before dismiss'd the Legion , wherein he serv'd , thought good to suffer young Cato to abide in his Army , he should oblige , or bind him by a second military Sacrament , because the former being made void , he could not lawfully fight with the Enemy . Which passage plainly imports the military Sacrament to be of the Generals Imposing , yea so necessarily , that had not the General , in whom the right of making War was , given it to young Cato , he could not , in the opinion of his Father have struck a stroke against the Enemy . Thus the use of the word Sacrament stood in the days immediately preceding our Saviour ; And as the thing intended by it , even the Military Oath , was continued in the succeeding Ages , as is manifest from the frequent mention there is in Suetonius (a) (a) Suet. in Claud. c. 9. in Othone c. 8. & alibi passim . , and others of the Souldiers swearing to their Generals , so it continu'd to be represented under the title of a Sacrament , even to late posterity . As appears , among other things , from Horace's telling † †

— non ego perfidum Dixi Sacramentum , ibimus , ibimus Vtcunque procedes .

Carm. li. 2. Od. 17.

his Mecaenas , that he had not taken a perfidious Sacrament , because ( as it there follows ) he was resolv'd to follow him , where ever he led , which we know * * Dionys. Halicarnass . li. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to have been a great part of a Souldiers Oath : From Juvenal's describing Souldiers † † Praemia nunc alia , atque alia emolumenta notemus Sacramentorum — Sat. 16. themselves under the title of Sacramenta ; As in fine from the Antients describing Souldiers either departing , or being freed from their former service , by a departure , or freedom from their Sacrament . Of which beside other proofs (d) (d) Ammianus Marcellinus li. 24. Refiduos duos Tribunos Sacramento solvit , ut desides , & ignavos . Idem li. 26. Et Serenianus , olim Sacramento digressus , recinctus est . , we have a Law of Theodosius , and Honorius , and which as it is under the title de Veteranis , or such as , by reason of their being superannuated , were dismiss'd from their former service , so expresseth the same Veteranes under the title of those who have ceased * * Cod. li. 12. tit. 47. l. 4. Nullus eorum qui Sacramentis inhaerere desierit , &c. to be entangled by their former Sacraments . Other instances I doubt not might be produced , if these were not enough , to shew the word Sacrament to have had for its most usual sense that of a military Oath . But I shall only add , that though it were set to denote also a piece of money left by each of the Litigants (e) (e) Varro de lingua Lat. in Court ; Yet as that was in a thing less known , than the Oaths of Souldiers were , and so the less likely to have any influence upon the framing of that mode of Speech , which was afterwards so much in use among the Christians ; so it had this in common with the Military Sacrament , that it was an Obligation upon the parties , that deposited it , to prosecute that suit which they had commenced .

But because whatever the usual sense of the word Sacrament might antiently be , yet it is certain that it did not receive that sense from the literal notation of it , but rather from something of Sacredness , wherewith those Oaths were attended : And because the discovery of that Sacredness may help yet more to discover the true nature of those Sacraments of ours , to which that name is now applied ; therefore enquire we in the next place what there was in them of Sacred to occasion that denomination of them . Now as Sacred is nothing else than what tends to the honour of God , whether in its own nature , or by institution ; so there were two things of that quality in those Oaths , whereof we speak , and from whence therefore they may be suppos'd to have receiv'd that denomination . First their being in themselves an acknowledgment of Gods glorious Attributes , and particularly of his Knowledge , Truth , Justice , and Power ; He who appeals to God as a Witness , and a Judge ( as every man , that sweareth doth ) implying his believing him to be a competent witness , and so both Knowing , and True , and one too , who both can , and will assert the cause of truth in the punishment of the party swearing , if he swear any other , than what he intends , or means . And in this sense as it was that Cicero * * De Offic. l. 3. Est . enim jusjurandum Affirmatio religiosa . Quod autem affirmatè , quasi Deo teste , promiseris , id tenendum est . entitled an Oath a Religious Affirmation , because an Affirmation under the testimony of God ; so I no way doubt it was in a great measure , that Oaths came to have the name of Sacraments , and particularly all Military ones . But besides that Sacredness which is intrinsecal to all Oaths , and therefore also to those , whereof we are now discoursing ; They had a further sacredness from those religious Rites , wherewith they were attended , and which under the veil of sensible things , and such as were sometime contemptible enough , were intended to insinuate more valuable , and spiritual ones . Of this nature among the Romans was their laying their hands † † Falfus erit testis , vendet perjuria summâ Exiguâ , Cereris tangens aramque pedemque Juv. Sat. 14. upon the Altars of their Gods , or , which was yet more sacred than that , their taking a Stone * * Festus . Lapidem silicem tenebant , juraturi per Jovem , haec verba dicentes ; Sisciens fallo , tum me Diespiter , falvâ urbe , arceque , bonis ejiciat , uti ego hunc lapidem . into their hand , and then throwing it from them , withall praying , that if they falsified in the Oath they then took , Jupiter would throw them out of all , as they themselves did that Stone from them : By the former whereof they design'd to express the reverence they themselves bare even to things dedicated to them , as well as a belief of their Gods taking care to preserve them from all pollution ; By the latter the quick apprehension they had of the power of their Gods over them , and particularly as to the spoiling them of their fortunes . And though I am not able to say , what were the particular rites of the Military Oath , at least among the Antient Romans ; yet as there is reason enough to believe , that so signal an Oath was not without them , and which was upon the matter the foundation of all the Roman greatness , so there is this farther reason to believe it , that the Antients (f) (f) Vulgat . Lat. in Eph. 5.32 . & alibi . Tertull. de Animâ c. 20. ubi recitat d. l. ad Ephesios . made use of the word Sacramentum to express the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and which as we know to have had a peculiar reference to those Rites , and Ceremonies , which were in use in the service of the Gods , so must consequently imply the like sense of that word , which was made use of to express it , and the like ceremoniousness of those Military Oaths , upon which it was impos'd . I may not forget to add , though appli'd by some (g) (g) Is . Casaub . Exercit. 16. c. 43. to another sense , that Herodian * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Herod . l. 8. brings in the Emperor Maximus representing the Military Oath as the Venerable mysterie of the Roman Empire . For as that is a farther evidence , that that Oath was not without its Sacred Rites , because mysteries properly so called were no other , than such ; so I know nothing to take off the force of it , but a presumption of the word 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admitting a lower sense , and accordingly denoting no more than an Arcanum , or Secret of the Roman State , and by which the Founders thereof cunningly rais'd it to that greatness , to which it afterwards arriv'd . But how ill that notion agrees with the intention of him , who so entitled the Military Oath , will need no other proof than his prompting the Souldiers in the words before to look upon the Gods , by whom they had sworn , as the Authors of their present peace . For what was this but to intimate , that it was the religious observation of their Oaths , which was the cause of their prosperity , and consequently , that if those Oaths were also the foundation , and prop of the Roman greatness , it was not so much by the politick imposition of them , as by the sacredness thereof , and by the religious observation of which the Gods were induc'd to bless them with that ample dominion , which they had attain'd ? In this sense yet more agreeably to the receiv'd opinion † † Cicero Orat. de Harusp . Resp. — Etenim quis est tam vecors , qui aut , cum suspexerit in coelum , deos esse non sentiat , &c. Aut , cum deos esse intellexerit , non intelligat eorum numine hoc totum Imperium esse natum , & auctum , & retentum ? Quàm volûmus licet P. C. ipsi nos amemus , tamen nec numero Hispanos , nec robore Gallos , nec calliditate Poenos , nec artibus Graecos , nec denique boc ipso ejus gentis , ac terrae domestico , nativoque sensu Italos ipsos , ac Latinos , sed pietate , ac religione , &c. omnes gentes , nationesque superavimus . of the Romans , because attributing their success , not so much to their own Wit , and Valour as to their religious veneration of the Gods , and those Gods as having a favourable regard to them because of it . If they look'd upon the Military Sacrament , and the Souldiers religious observation of it as contributing more especially to the advancing of their greatness , it is the less to be wondred at , because it was more immediately by the Arms of their Souldiers , that the Romans became masters of the World . The result of the premises is this ; The word Sacrament , in its Original intendment , had the signification of a Military Oath , it had the signification of such a Military Oath , as was attended with Sacred Rites , and such as led men by sensible resemblances to things of a higher nature . But whether or no , and how far it is to be look'd upon as of the like signification , in the Christian intendment of it , doth not as yet appear , but will be worth our labour to enquire .

Now that the word Sacrament , in the Christian intendment of it , is to be look'd upon as of like signification to what it had before acquir'd , will appear if we consider first , what footing the former signification had gotten in the minds of men , before there was any appearance of the latter . For as considering the footing the former signification had gotten , we cannot but think that it would be apt to suggest it self , as oft as the word Sacrament was made use of ; so neither therefore but that it would form a like conceit of the Christian Sacraments , and consequently , if that were such , an erroneous one . Which it being not to be thought , that they would give occasion to , who first appli'd the word to the Christian Sacraments ; especially when they might have had other words to express their conception of them : It is but reasonable to think that they made use of it upon occasion of some likeness between the one and the other Sacraments , and consequently that they intended it a like signification with the other . I deny not indeed ( which is the answer Mr. Calvin (h) (h) Instit. li. 4. cap. 14. Sect. 13. makes to this Argument in another instance ) I deny not , I say , but that religion may , and doth very often strangely alter words from their pristin signification ; I deny not farther ( which is the instance he assigns ) that the word fides , in the Christian use of it , is both a very apt , and pregnant proof of such a change . But as it doth not appear to me , that Religion did ever ( unless in a long tract of time ) so alter the known signification of words , as not to make them bear some analogy to the former signification of them ; so the Word , in which that Learned man instanceth , is not so transform'd by Christianity , but that we may as yet see upon it the impress of its old signification , and be thereby therefore induced to believe , that they , who first used it in a Christian sense , took their measures from the former one . For , as the aforesaid persons name-sake ( even John Calvin the Lawyer ) hath observ'd (i) (i) Lex . Juridic . in Verbo fides . , the word fides , among the Latins , signified belief * * Virgil. Aeneid . li. 4. v. 12.

Credo equidem , nec vana fides , genus esse deorum .

Liv. Hist . li. 1.

Haec ferme , Romulo regnante , domi , militiaeque gesta : quorum nil absonum fidei divinae originis , divinitatisque post mortem creditae fuit , i. e. quâ creditus est natus fuisse ex Marte .

Idem Liv. paulo post .

Mirum quantum illi viro nuncianti haec fides fuerit .

, as well as veracity , or fidelity , and so was not at all removed from one great sense of it in Christianity : And though it was more usually set to denote the other , yet if we may judge ought by the words fido , and confido , which are at least of the same linage with it , the word fides came to signifie veracity , and fidelity , not so much from any other reason , as because those vertues are the just object of mens trust , which is another , and no less usual signification of it in Christianity . Which notion I am the more confirmed in , because though Tully do in one place † † De Offic. li. 1. Ex quo ( quanquam hoc videbitur fortasse cuipiam durius ) tamen audeamus imitari Stoicos , qui studiose inquirunt unde verba sint ducta ; credamusque quia fiat quod dictum est , appellatam fidem . represent it as having its name from fit quod dicitur , yet as he doth even there intimate it to be a harsh etymology , and rather a piece of Stoical confidence , than a well grounded conjecture : So he himself elsewhere † † Fides autem ut habeatur , duabus rebus effici potest , si existimabimur adepti conjunctam cum justitiâ prudentiam . Nam & iis fidem habemus , quos plus intelligere , quam nos arbitramur . Justis autem , & fidis hominibus , id est viris bonis , ita fides habetur , ut nulla sit in his fraudis , injuriaeque suspicio . De Offic. 2. useth the word Fides for that trust we repose in another upon the account of his wisdom , and justice . For ought therefore that doth as yet appear , there is not any reason to believe , but that Christianity had a respect , in it's words , to the Antient signification of them ; And consequently but that it had so in the use of the word Sacrament , and intended it a like signification with that , which it before had , and was now very prevalent in the world . But beside the footing that signification of it had gotten , and by which therefore we may reasonably imagine , that the first Christians guided themselves in the use of the same word in Christianity , it is as certain that the same persons , led thereto by the language of the Scripture , did both conceive of , and represent the life , and institution of a Christian under the notion of a Military one . For if so , it is yet more reasonable to think , that they made use of their Sacrament to express some of their own Institutions by . Now that the first Christians , led thereto by the language of the Scripture , did both conceive of , and represent the Christian state as a Military one , will soon appear if we look either into those Scriptures , or the Antient Writers . Witness for the former , St. Paul's speaking in one (k) (k) 1 Cor. 9.26 . place of his fighting as one , that did not beat the air , and in another (l) (l) 2 Tim. 4.7 . of his having fought a good fight ; his calling upon Timothy in a third (m) (m) 1 Tim. 6.12 . to fight the good fight of Faith , as , in fine , upon the generality of Christians (n) (n) Eph. 6.11 , &c. to prepare themselves for that fight , by putting on the whole Armour of God , which therefore he doth there reckon up , and prompts them to buckle on . For these , and other expressions of the like nature , show plainly enough , that even the Penmen of the New Testament had that opinion of a Christian State , and that accordingly they represented it under the notion of a military one . The like evidence there is of their opinion of it , who took upon them to hand down that doctrine , which they receiv'd from the other : Witness Tertullian's representing the Christians in general as the Militia of God (o) (o) De orat . c. 14. , and affirming the Stations , that were in use among them , to have had their original from the Military ones ; His representing that Souldier , who refused to put on his Crown , as more the Souldier of God (p) (p) De coronâ c. 1. , than of the Emperor ; His afterwards describing the same person (q) (q) Ibid. as one clad all in red with the hope of his own blood , shod with the preparation of the Gospel , girt with the sharper Word of God , armed Cap-a-pe out of the Apostle , and in a short time to be crowned with the Crown of Martyrdom , and to receive the donative of Christ in prison . For what are these but pregnant proofs of the likeness they conceived between a Christian , and a Military state , and consequently that , in agreement thereto , they spake of their own Sacraments in the same Military strain ? Though if neither that will suffice , we have their own express applications of the word to warrant us , and accordingly either making the Sacraments a badge of their military state , or arguing from mens taking upon them the Sacraments of Christ's warfare , the unlawfulness of obliging themselves by a humane one . For , agreeably to the former of these , we find the fore-quoted Tertullian affirming * * Vocati sumus ad militiam Dei vivi , jam tunc cum in Sacramenti verba respondimus . Ad Martyr . c. 3. , that we were called even then to the Militia of God , when we answered to the words of the Sacrament , meaning that of Baptism ; As Arnobius yet more plainly † † Adv. Gentes li. 2. Quod ab dominis se servi cruciatibus affici , quibus statuerunt , malunt , solvi conjuges Matrimoniis , exhaeredari à parentibus liberos , quam fidem numpere Christianam , & salutaris militiae Sacramenta deponere . , where he represents one , who denies the Faith , as one who deposits the Sacraments of the saving Militia of God . For what was this but to say , that , in respect to that warfare , which Christianity commands us to take up , they call'd the principal institutions of it by the name of Sacraments , and consequently that they made use of the word in a sense analogous to that , in which it had been formerly taken ? On the other side , when the forementioned Tertullian * * De Coronâ . c. 11. Etenim , ut ipsam causam coronae militaris aggrediar , puto prius conquirendum , an in totum Christianis militia conveniat . Quale est alioquin de accidentibus retractare , cum à praecedentibus culpa sit ? Credimusne humanum Sacramentum divino superinduci licere , & in alium Dominum respondere post Christum ? , where he goes about to prove the unlawfulness of a Christians taking upon him a Military life , demands whether any man can think it lawful to superinduce a humane , or Military Sacrament upon a divine one , and to answer to another Master after Christ ; What other can he be thought to mean , than that the divine , and humane Sacraments were of one , and the same general nature , that the divine Sacraments had therefore the name of the humane ones impos'd upon them , and so the word Sacrament of like signification in them both . The only thing to be farther enquired into is how far this likeness of signification may be supposed to prevail in the divine or Christian intendment of it .

And here in the first place it is easie to observe , that the word Sacrament , in the Christian intendment of it , did equally imply the thing , to which it was attributed to lay an Obligation upon him , that took it , to intend those things , to which it related . For besides that otherwise it could have had little affinity with the Military Sacrament , the principal design whereof was to lay an Obligation upon those , that took it ; The first time we find any mention made of a Christian Sacrament , we find mention also made † † Plin. Epist. li. 10. ep. 97. of the Christians obliging themselves by it , to the doing of those things , that are there remembred . It is no less easie to see , secondly , by the account we before gave of the Symbolizing of our Sacraments with the Military one , and particularly by a passage before remembred out of Tertullian , that the same word , in the Christian sense of it , did equally imply the things , to which it was attributed , to lay an Obligation upon those , that took them , to intend that warfare , to which Christianity called them . I add thirdly , as no less evident from the premises , the same words implying the things , to which it was attributed , to oblige the party , that took them , to be faithful to their General Christ , and who was the Captain , as well as the Author of our Spiritual warfare . As is evident , among other things , from Tertullian's making the divine Sacrament to be accompanied with a profession of our obedience unto Christ our Master , and accordingly arguing from thence the unlawfulness of taking upon us the Military one , and so answering to another Master after him . I say Fourthly , that as the Military Sacrament did , among other things , oblige the party , that took it , to the avoiding of several things , which were inconsistent with the orderly management of an Army , and particularly to the avoiding of theft , and other such like injustices , as appears by the form of it in Gellius (r) (r) Noct. Attic. li. 16. c. 4. , so the word Sacrament , in the Christian intendment of it , did equally imply that , to which it was attributed , to oblige the persons , that took it , not to commit Theft , or Robberies * * Plin. Ep. li. 10. ep. 97. Adfirmabant antem hanc fuisse summam vel culpae suae , vel erroris , quod essent soliti stato die ante lucem convenire , &c. seque Sacramento non in scelus aliquod obstringere , sed ne furta , ne latrocinia , ne adulteria committerent , ne fidem fallerent , ne depositum appellati negarent . , or Adulteries , not to falsifie their trusts , or , when they were called upon to restore , to deny any thing that was committed to their custody . I observe lastly , that as the Military Sacrament was attended with religious rites , yea received both its denomination , and a great deal of its force from them ; so the word Sacrament , in the Christian intendment of it , was meant to denote the like Religious Rites , and the Obligation of those , that took the Sacrament , by them . Which is so true , that in Tertullian first , and afterwards in other Christian Writers , the word Sacrament came especially to be applied to the ritual part thereof , yea to such things , as had little of a Sacrament properly so called , beside the ceremonies thereof .

Of what use these Observations may be , will then more clearly appear , when I proceed ( as I mean to do in the following Discourse ) from the signification of the word Sacrament to the unfolding of the nature of the things intended by it . The only use I shall make of them at present , is , that if we will consider the nature of a Sacrament in its full latitude , we ought to consider it as well with respect to our selves , and those Obligations it lays upon us , as with relation to God , and Christ , and those Graces , which it was intended , on their part , to signifie , or convey to the worthy Receiver of it .

PART II. Of the Nature of a SACRAMENT . The Contents .

A Sacrament shewn to be a Relative thing , more particularly such a Relative thing , as hath the relation of an outward , and visible sign of that , of which it is a Sacrament . That therefore assign'd as the Genus of a Sacrament , and enquiry thereupon made after those essential attributes , which difference it from other outward and visible signs . Which is endeavour'd to be evinc'd from the several things to which a Sacrament relates , the manner of its relation to each of them , and the foundation of that relation . The things , to which a Sacrament relates , shewn in the general to be Sacred , or Divine , more particularly , divine Graces , and humane Duties , that New Covenant , which connects them together , and that body of men , which is confederated by it . To the first of which a Sacrament relates in the nature of a sign , a means of conveyance , and a pledge ; To the second in the nature of a simple sign , or declaration , and ( by means of that Covenant , which it conciliates ) as an Obligation to them ; To the third in the nature of such a sign , as serves also to give being to , or renew it ; And to the fourth , and last in the nature of a Discriminative sign , or badge , and as a means of bringing particular men into it , or continuing them in it . The foundation of all these relations shewn to be the Institution of Christ , as that again , not so much as delivered by him , as applied to those elements , in which they are subjected , by a declaration of the purport of the Institution , and by doing such other things to them , as either the general precepts of Christianity , or the more particular precepts of the institution oblige to the performance of . A brief recollection made of all the forementioned particulars , and the essential attributes of a Sacrament deduced from thence , and exemplified in several definitions of it .

I Have hitherto entreated of the signification of the word Sacrament ,

Question . What meanest thou by this word Sacrament ?

Answer . I mean an outward , and visible sign of an inward , and spiritual Grace given unto us , ordained by Christ himself as a means , whereby we receive the same , and a pledge to assure us thereof .

I have shewn what they meant by it , who first made use of it , and what they also intended , who first applied it to those Christian Institutions , which are now commonly known by that name . But because no names are so expressive of the nature of things , as to bring men to a clear , and perfect understanding of them : And because , though some names should be thought to be so expressive , yet we cannot well conceive so of this , by any thing that hath hitherto appeared concerning the signification of it ; Therefore to satisfie our selves yet more fully concerning the nature of the thing intended by it , we must take another course , and particularly by finding out under what head of things it ought to be placed , and what are the essential attributes thereof : Whereof the former among the Learned hath the name of its Genus , the latter of the specifical difference thereof .

It is the observation of the Judicious Hooker (a) (a) Eccl. Pol. li. 5. sect. 57. , where he entreats of the nature , and necessity of the Sacraments , that as no one part of religion hath been more diversly interpreted , or disputed of , so that diversity hath especially arisen from the mixedness of their natures , and from that variety of properties , which flow from it . Which therefore whilst they , who handled this Argument , have but imperfectly considered , they have not only taken up different notions of a Sacrament , but thought themselves obliged to combat those , who have assigned it other properties , than what they themselves had taken notice of . I find no reason to question the truth of that Observation of his , either as to the variety of mens conceits concerning a Sacrament , or that mixt nature of a Sacrament , to which he entitles the variety of the other . But neither the one , nor the other will hinder us from discovering , under what head of things to place it , which is that we are first of all to intend . For whether we consider a Sacrament , as to Christ , or to our selves , as a means in his hands to profit us , or in ours to declare our piety toward him ; Whether again we consider it , in the hands of Christ , as a means whereby he signifies , and seals his own graces , or as a means whereby he conveys , as well as either signifies , or seals them ; Yet still it will be found to be in the number of relative things , or such , whose very being consists in the respect they bear unto another : Because , whatever it may be in it self , yet it is not considered as such , but with respect to that Grace of Christ , which it so signifies , or seals , or exhibits , or with respect to that piety , which it is intended on our part to declare . But so the Scriptures themselves will oblige us to consider a Sacrament , as is evident from what they teach concerning Baptism , and the Lord's Supper , which are , if not the only , yet the most undoubted Sacraments of our Religion . For , agreeably thereto , they prompt us to consider the water of Baptism (b) (b) 1 Pet. 3.21 . , not as putting away the filth of the Flesh ( which is the proper consideration of water , as such ) but as washing us from (c) (c) Act. 22.16 . our sins , and purifying those consciences (d) (d) 1 Pet. 3.21 . , wherein they are ; As , on the other fide , the Bread , and Wine of the Lord's Supper , not as intended to satisfie (e) (e) 1 Cor. 11.34 . our hunger , but as (f) (f) Matt. 26.26 , &c. the body , and blood of Christ , or rather the communication (g) (g) 1 Cor. 10.16 . of it . For well may we look upon those things as relative ones , which we are not only forbidden to consider in their natural properties , but prompted to attribute to them the properties of others , yea to consider in the same notion with them . I say secondly , that as a Sacrament is a relative thing , and that therefore to be reputed as the remote Genus of it , so it is of the number of those relative ones , which are signs , or representations of what they so relate unto . As is evident in part from what we were before taught concerning the water of Baptism , and will be yet more , when I come to shew the Analogy there is between the elements of each Sacrament , and that , to which they do relate . For if the water of Baptism , ( though not to be considered as to any proper purification , yet ) is to be considered under the notion of a Laver (h) (h) Tit. 3 5. , and accordingly as washing (i) (i) Act. 22.16 . those who are sprinkled with it , from their sins , then ought it to be look'd upon under the notion of a sign of that , to which it doth so relate . Because whatever force the Baptismal water may have toward the doing away our sins , yet it cannot be supposed , because sin is no corporal spot , to wash us from them ; And that term of washing therefore attributed to it upon the account of the Analogy there is between the property of water considered in its own nature , and that of the same water as consecrated into a Sacrament . Which will consequently make the water of Baptism , ( and , by proportion thereto , the elements of other Sacraments ) not only to have a relation to something of another nature , but also to be a sign , or representation of it . I say nothing at present of a Sacrament's being a means of conveying something to us , as well as a sign of it , and a pledge to assure us of it , as well as either ; Partly , because that , which hath the nature of a sign , may also be made use of as a means of conveyance , and a pledge ; And partly because the first intention of a Sacrament is to signifie that , of which it is so , and that therefore by which it comes to do so , more commodiously assigned as the Genus of it . And I shall only add , that forasmuch as a sign is nothing else , than that , which offers it self to the senses , and that , of which it is a sign , to the understanding ; Forasmuch therefore as it must be subjected in some sensible being , and ( if it be also a formal sign , or that which represents the thing , of which it is so ) in such a being , as is apparent to the eyes ; Forasmuch lastly as Baptism , and the Lord's Supper ( which are , at least , the most considerable Sacraments of our Religion ) are subjected in such sensible , yea visible beings ; It cannot but be deemed reasonable , for the more clear declaring of the nature of a Sacrament , to represent it ( as our Catechism doth ) as an outward , and visible one .

That therefore being to be looked upon as the Genus of a Sacrament , or that general head of things , under which we are to conceive of it ; Enquire we in the next place after the essential attributes thereof , and by which it will not only be more perfectly known what it is , but also be more clearly discriminated from those things , which are of the same general nature . Now as the essence of a relative thing consists in the relation it bears to another , and that relative thing therefore , whereof we speak , in the relation which it bears to that , of which it is a sign ; So the essential attributes of a Sacrament cannot therefore be better learned , than by the knowledge of those things , to which it doth relate , the manner of its relation to them , and the foundation of it .

I. In the general I observe , that that , to which a Sacrament relates , must be something Sacred , or Divine , as both the term of Sacrament , and the known nature of Baptism , and the Lord's Supper perswade . Which is the rather to be remarked , to distinguish it from such signs , as relate to civil matters , and particularly from the purely military Sacrament . For though even that had a relation to God , as whose name it did invoke , and to whose truth , and justice it did appeal ; yet it referr'd to God rather as a witness of what it affirmed , than as to the object of it . For the object of a Military Sacrament was no other than the being faithful to those Generals , under which the Souldiers , that took that Sacrament , were .

I observe more particularly , that as that may be termed Sacred , or Divine , which hath God either for its principle , or object , and accordingly flows from him to us , or passeth from as to him ; so a Sacrament relates both to the one , and the other , and ought to be looked upon as such . That a Sacrament relates to that , which flows from God to us , is a thing neither denyed , nor forgotten by any , and is evident from what the Scriptures teach concerning Baptism , and the Lord's Supper . Witness , for the former , their representing Baptism as the laver (k) (k) Tit. 3.5 . of Regeneration , which is a thing we must have from God (l) (l) Joh. 3.5 . , and as a thing , by which we must obtain forgiveness of sins (m) (m) Act. 2.38 . , which is as undoubtedly (n) (n) Expl. of the Lords Pr. forgive us , &c. another . For the latter , the same Scriptures requiring us to look upon the elements thereof , as that body of Christ , which was (o) (o) Luk. 22.19 . given for us , and that blood which was shed for many (p) (p) Matt. 26.28 . , for the forgiveness of sins . For as these , and the former benefits are such as manifestly come from God , so they are alike manifestly represented as the consequents of the former Sacraments , and a Sacrament therefore , as such , to be looked upon as having a relation to that , which flows from God to us . The only difficulty , in my opinion , is to shew a Sacrament to relate equally to that , which passeth from us to God , and imports our duty , and service . But besides that the Antients apprehended no such difficulty in it , because giving it the title of a Sacrament , in respect of that Obligation * * See the prec . Disc. , which it lays upon the Receivers of it ; The Scriptures have said enough concerning Baptism , and the Lords Supper , to confirm us in the belief of this relation of them . Only because I would not too much anticipate my Discourse concerning those Sacraments , and , beside that , may have another occasion to speak more largely to this Argument , I will content my self at present with what St. Peter hath observ'd of Baptism (q) (q) 1 Pet. 3.21 . , and which I have elsewhere (r) (r) Explic. of the Prel . Quest. and Answers , &c. given a more particular account of . For if , as that Apostle insinuates , and hath accordingly been more largely confirmed , the stipulation or answer of a good conscience toward God be a considerable part of Baptism ; If it be so considerable a part of it , as to give it much of that savingness which it hath ; Then must that Sacrament be thought ( because the stipulation of a good Conscience is of that nature ) to relate to something , that must come from us , as well as to those things , which flow from God to us . It is true indeed that our Church , where it sets it self to define a Sacrament , takes no notice of this object of it ; Whether it were through a simple inadvertency , and from which our Church doth no where pretend it self to be free , or ( which I rather think ) that it might give so much the more particular an account of that other , and more considerable object of it , even that inward , and Spiritual Grace , which it was intended to signifie , and exhibit , and assure . For that our Church did not wholly forget this second object of a Sacrament ( even that duty , and service of ours , which it doth equally signifie , and prompt us to declare ) is evident from its before minding the Catechumen of his Baptismal vow (s) (s) Prelim. Quest. and Answ. of the Cat. , and from the declaration it elsewhere (t) (t) Office of Publ. Bapt. makes , that they who are to be baptized must also for their parts promise the renouncing of the Devil , and his works , and both Faith and Piety toward God : That , as it shews her to have looked upon Baptism as a federals rite , or ceremony , so that she equally believed it to relate to our duty , and service , as well as to those divine benefits , we receive from the Author of it . Let it remain therefore for an undoubted truth , and the acknowledged Doctrine of our Church , that a Sacrament relates as well to what is to pass from us to God , as to what is to come from God to us , and that accordingly it may be so far forth defined , such an outward , and visible sign , whereby we make a declaration of our piety toward God , as Mr. Calvin (u) (u) Instit. li. 4. c. 14. §. 1. hath very well observed .

I may not forget to add , for the farther clearing of this head , that as a Sacrament relates first , and chiefly to that , which passeth from God to us ; so we are to conceive of that , to which it so relates , under the notion of a Grace given unto us , yea of an inward , and spiritual one . That we ought to conceive of it under the notion of a grace given unto us , is evident from those Texts , which I but now made use of to shew , that a Sacrament relates to that which passeth from God to us . For instancing in such things , as have the nature of benefits , and , so far forth therefore , are to be looked upon as Graces , or Favours , instancing moreover in such benefits , as are manifestly the issues of the Divine Goodness , yea which the Scripture expresly affirms to be given to us by him ( for so it doth as to that (w) (w) Luk. 22.19 . Body of Christ , which is the foundation of them all ) they must consequently oblige us to conceive of that , to which a Sacrament relates , as a Grace given unto us . But neither will there be less evidence from thence , if those Texts be well considered , that that Grace , to which a Sacrament relates , is an inward and Spiritual one . For as our Church means no other by an inward and Spiritual Grace , than that which conduceth in an especial manner to the welfare of our inward man , or Spirit , ( as is evident from its making the Body and Blood of Christ the inward , and Spiritual Grace of the Lords Supper , and which it cannot be in any other sense , than that it hath such an effect upon us ) so the Texts before alledged attribute such Graces to the Sacraments , as are , in that sense at least , inward and Spiritual ones : Witness their attributing to them the Graces of regeneration , and forgiveness , which are as it were the formal causes of our welfare , and the grace of Christs Body , and Blood , which is the meritorious cause thereof , and under God , and by his acceptation , in the place of an Efficient also .

I observe farther , that as a Sacrament relates to such things , as have the nature of divine Graces , or humane duties ; so those graces , and duties being parts of the New Covenant , and receiving all their force from it , a Sacrament must consequently relate to that New Covenant , to which they do belong , and from which they receive all their force . Of which yet if there remain any doubt , it will not be difficult to clear it from what the Scripture assures us concerning Baptism , and the Lords Supper ; St. Peter (x) (x) 1 Pet. 3.21 . representing the former under the notion of a Stipulation , or Contract , as our Saviour the Cup of the other (y) (y) Luk. 22.20 . Matt. 26.28 . as the New Covenant in his Blood for the remission of those sins , for which it was shed . For that that is in truth the meaning of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not ( as we usually render it ) the New Testament in it , is not only evident from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being alway so used by the Greek Translatours of the Old Testament , and whom the Writers of the New Testament generally follow , but from the opposition , which the Scriptures of both Testaments (z) (z) Jer. 3 , 31. &c. Heb. 8.8 , &c. make between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even where * * Heb. 9 . 15-18 . there is the greatest appearance of its being to be translated a Testament . For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being certainly a Covenant , and accordingly expressed by the Hebrews , by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is never used in any other sense , it is but reasonable to believe , that that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is opposed to it , is of the same nature : Because as it hath the same word to express it , and is therefore in reason to be looked upon as so far the same ; so it would otherwise be different from the Old as to its general nature , as well as particular quality , which the sole mention of its newness forbids us to believe ; Oppositions ( like exceptions from a general rule ) supposing an identity there , where no opposition is taken notice of . And indeed , though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem in one place to require a different rendering , even there † † Heb. 9.17 . , where mention is made of its being of no force till he , by whom it was made , was dead ; Yet as even that did not hinder our Translatours from rendering it a Covenant both in the foregoing * * Heb. 8.9 , &c. , and following (a) (a) Heb. 10.29 . Chapters , so that place will not only admit of the notion of a Covenant , but be found ( all things considered ) to require it of us . For with what sense first of all can our Saviour be said to be the Mediatour of the New (b) (b) Heb. 9.15 . Testament , upon the sense of which expression the following periods do depend . And for this cause he is the Mediator of the New Testament , that , by means of death for the redemption of the Transgressions , that were under the first Testament , they , which are called , might receive the promise of an eternal inheritance . For shall we say that Christ may be stiled the Mediator of the New Testament , because interposing himself between two persons , that concurr to the making of it ? But as a Testament is the Act of one , and not of more , and therefore admitteth not of any such mediation ; so the New Testament is supposed to be the Act of Christ , and he therefore rather the Maker , than the Mediatour of it . Shall we then say , that Christ is the Mediator of the New Testament , because interposing between the maker of that Testament , and those who are the Legatees in it ? But by this means God the Father shall become the Testator , which , if death be required to make him such , he can by no means be . Shall we say lastly , that Christ may be looked upon as a Mediator of the New Testament , because by means of that Testament of his taking up the difference between God , and Man ? But that is rather to make him a Mediator by a Testament , than of one , which Christ is here affirmed to be . So difficult will it be found to make any tolerable sense of those words , if we understand them ( as our Translators prompt us ) of the Mediator of a Testament : Whereas , if we understand them of the Mediator of a Covenant , the sense will be clear , and plain ; Because as there are two parties required to the making of a Covenant , and such who do , for the most part , need a Mediator to bring them to it ; so God , and Man are manifestly the Parties of the New Covenant , and brought to enter into it by the mediation of Christ . If it be also said , as it is , that the Mediator of the New Covenant brings the Parties concerned to it by his death , it is no more than will be found to be agreeable to the Eastern mode of making Covenants , and particularly to the manner of making that Covenant , which was of old between God , and the Israelites . For as that Covenant ( and indeed all the kindness that passed between them ) was brought about by the mediation of Sacrifices (c) (c) Exo. 24.5 . , and the blood of those Sacrifices therefore stiled the blood of the Covenant (d) (d) Exo. 24.8 . , so Christ ; by the blood (e) (e) Col. 1.19 . of his Cross brought about this New Covenant between God , and us , and so , as the Author to the Hebrews speaks , became the Mediator of it . If it be said yet farther , that Christ became the Mediator of the New Covenant , that they , who were called might receive the promise of an eternal inheritance ; That also will be found to be as agreeable to the notion of a Covenant , as it is to that of a Testament : Because , as an inheritance may pass by other means beside that of a Testament , so the Children of Israel came to the inheritance of the Land of Canaan by a Covenant (f) (f) Gen. 15.7 , 8 , 18. between God , and their Progenitor Abraham , yea by such a Covenant , as was conciliated by the mediation (g) (g) Gen. 15.9 . of a Sacrifice . That therefore being the sense of those words of the Apostle , and so , as I think , evinced to be by no contemptible proofs , it will be but reasonable to give a like sense to the following ones (h) (h) Heb. 9 , 16 , 17 , 18. , because but a proof of the former , if it may be made appear , that they are capable of it . Which that they are , will appear from the Translation I shall now subjoyn , and which , if it be duly considered , will be found to be no forced one . For * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. where a Covenant is , there must of necessity [ even by that necessity which arose from the Antient mode of making Covenants ] be the death of that Mediator , that made it . For a Covenant becomes firm after those Mediators , that made it , are dead , for it is never of force , whilst he , who so makes it , lives . Whereupon neither the first Covenant was dedicated without blood . For when Moses had spoken every precept to all the people according to the Law , he took the blood of Calves , and of Goats with water , and scarlet Wool , and Hyssop , and sprinkled both the Book , and all the people , saying , This is the blood of the Covenant (i) (i) Exo. 24.8 . , which God hath enjoyned unto you . That I render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the death of the Mediator , that makes the Covenant , is because the Apostle speaks in the verse before of him , who makes the Covenant , not as a Party , but as a Mediator , and what is here said therefore of the Maker of a Covenant to be understood of such a Maker of it . That I render those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for a Covenant becomes firm , after those Mediators , who made it , are dead , is be cause those words are intended as a confirmation of the former ones , and so in reason to be understood of the death of the same Mediators . In fine , that I render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for it is never of force , whilst he , who so makes it , lives , is because those words , as the former , are a continuation , and confirmation of the foregoing Argument , and so still to be understood with reference to the same Mediator . All which things I have laid together , not so much out of a desire of being thought the Author of a new Interpretation ( from which no man is more averse , where there is not some kind of necessity for it ) but to clear up an acknowledged , and important truth , and which the Text , I have so long insisted upon , hath helped , more than any thing , to obscure . For as there is nothing more certain from the Scripture , nor more attested to by our own Translators , than that the dispensation of the Gospel ought to be looked upon under the notion of a Covenant ; As there is nothing , in like manner , of more importance to us to know , and consider , because it will prompt us to the doing of our part in the Covenant , if we mean that God should do his ; so , setting aside this Text of the Hebrews , there is not one , where this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mentioned , which will not as commodiously , or more be interpreted of a Covenant , than it can be thought to be of a Testament . Only , if some men swayed by their former prejudices , or by the Latins giving the Codex of the Old , and New Law the title of the Old , and New Testament † † Tertull. de jejun . c. 11. Secundum utriusque Testamenti paraturam . ( though they also give them the more general title of Instrumenta * * Idem Apol. c. 19. Primam Instrumentis istis auctoritatem summa Antiquitas vindicat . Ib. c. 21. Sed quoniam edidimus antiquissimis Judaeorum Instrumentis sectam istam esse suffultam . Adv. Marc. li. 1. c. 13. Quantas autem foveas in ista vel maxime epistola [ ad Romanos nempe ] Marcion fecerit auferendo quae voluit , de nostri Instrumenti integritate parebit . . ) But if some men , I say , swayed by the one , or the other , think fit to continue to the former Text , and some others the notion of a Testament ; As I shall not contend with them about it , for the reverence I my self bear to the judgment of the Antients , so I shall ask , as is but reason , their acknowledging in like manner that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do equally import a new Covenant , and particularly , where mention is made of the Cup of the Lord's Supper being the blood of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it . Partly , because that old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to which it was opposed , had the nature of a Covenant , and could not , unless very improperly , be stiled a Testament ; And partly , because it was not only sealed with blood , but that blood also stiled the blood of (k) (k) Exo. 24.8 . the Covenant . For that is enough to perswade ( especially , when we otherwise know , that the dispensation of the Gospel is undoubtedly a Covenant ) that our Saviour , when he represented the Cup of his Last Supper as the blood of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meant the blood of the New Covenant , and consequently that that Sacrament , and the other have a relation to it .

I will conclude what I have to say concerning those things , to which a Sacrament relates , when I have taken notice of its relating to that body of men , with whom this New Covenant is made , as well as to the Covenant it self . For that it doth so , we have the former instances of Baptism , and the Lord's Supper to assure us , or rather what we learn from the Scriptures concerning them : St. Paul giving us to understand , that it is into that body , that we are baptized (l) (l) 1 Cor. 12.13 . , as , in like manner , that though we be many , yet we become one bread , and that one body (m) (m) 1 Cor. 10.17 . by partaking of the bread of the other Sacrament .

II. It appearing from the premises , what those things are , to which a Sacrament relates , and the way therefore so far plained toward the discovery of the properties thereof , enquire we in the next place into the nature of that relation , which I have affirmed it to bear unto the other . For my more advantageous discovery whereof I will resume each of those things , to which it doth relate , and shew what kind of relation it beareth to them .

Now as the first of those things is an inward and Spiritual Grace , that is to say , such a one as conduceth in an especial manner to the welfare of our inward man , or spirit ; so we shall find a Sacrament , as to it , to have the nature of a sign , or visible representation of it . A thing so acknowledged by all , by whom the Sacraments are acknowledged in any measure , that it will hardly be worth our while to insist upon it . It may suffice here to say , that as a sign is so much of the Essence of a Sacrament , that it is the very Genus of it , and must therefore be supposed to be such , as to all those things to which it relates ; so we shall find the Sacraments of Baptism , and the Lord's Supper to represent even to our eyes those inward and spiritual graces , which are attributed to them . For thus the water of Baptism doth by that cleansing quality , which is natural to it , and which , as such , is a representation of that spiritual Grace , which purgeth (n) (n) Heb. 9.14 . the Conscience from dead works , which are , as it were , the filth (o) (o) 2 Cor. 7.1 . , and pollution of it . And thus too the Elements of the Lord's Supper do , as by other ways , and means , so by that which is done unto them ; The breaking of the one serving to set forth the breaking of Christs body upon the Cross , as the pouring out of the other doth the shedding of his blood at those passages , which were made for it by the Nails , and Spear , that pierced him .

But beside that a Sacrament hath the relation of a sign to that inward , and spiritual Grace , which belongeth to it , it hath also the relation of such a sign , as is moreover an apt instrument to convey that grace , which is signified by it . I instance , for the proof hereof , in the Scriptures attributing such effects to Baptism and the Lord's Supper , as are the immediate issues of those graces , which are signified by them . For if it attribute such effects to them , it must consequently intimate them to be the conveyers of those Graces , from whence they result , as which otherwise they could not be in a condition to produce . Now that the Scriptures attribute such effects to the Sacraments before remembred , as are the immediate issues of those graces , which are signified by them , will appear , as to Baptism , by their attributing to it a power of washing away (p) (p) Acts 22.16 . the sins of men . For whether we understand thereby the washing away their guilt , or washing away the pollution of them , we shall still find it to be the immediate issue of an inward , and spiritual Grace ; It being the blood of Jesus Christ ( as the Scriptures (q) (q) Explic. of the Creed in the word Dead . every where declare ) that washeth us from sin in the former sense , and the sanctifying Graces of God's spirit (r) (r) Expl. of the Creed , in the words , I believe in the Holy Ghost . , which purifie us from it in the other . If therefore the Sacrament of Baptism may be said so to wash , and purifie , it must be as it is an Instrument , whereby it conveys to us those graces , to which that purification doth belong . But so the same Scriptures do yet more expresly declare , as to that other Sacrament of our Religion , even the Supper of the Lord ; St. Paul telling us (s) (s) 1 Cor. 10.16 . of the bread of it , that it is the Communion , or Communication of Christ's body , as of the Cup that goes along with it , that it is the Communion of his blood . For what other can we well understand by that expression of his , than that they are an instrument , whereby God conveys , and we accordingly come to partake of that body , and blood of Christ , which is signified by them ? This only would be added , for the clearer Explication of it , that when were present the Sacrament as an instrument , whereby God conveys to us that grace , which is signified by it , we do not mean thereby that it is a natural one , or such as contains that grace in it , as a Vessel doth liquor , or a cause its effect , but rather ( as the Judicious Hookes (t) (t) Eccl. Pol. li. 5. sect. 57. speaks ) as a moral instrument thereof ; That is to say , as such a one , to the use whereof God hath made a promise of his grace , and which accordingly he will accompany with the exhibition of the other .

I deny not indeed but there are , who are otherwise perswaded , and who accordingly either attribute a greater efficacy to a Sacrament , or deny even that , which we have attributed to it . Of the former sort are they , who not contented to affirm that a Sacrament is an instrument , whereby God conveys grace to the worthy receiver of it , do moreover represent it under the notion of a Physical one , yea of such a Physical one , as contains grace in it , as a cause doth its effect , and accordingly contributes by its own internal force to the producing of it , as well as to the possessing us thereof . Even as a Chezil ( for so they (u) (u) Hist. of Counc . of Trent li. 2. explain themselves ) contributes to the formation of a Statue , or as a Hatchet to that Bed , (w) (w) Aquin. sum . Part. 3. Qu. 62. Art. 1. which is shaped by it . But as it appears by Aquinas (x) (x) Ibid. , who was it may be the first framer of it , that that conceit had its original from the fear of making a Sacrament to be nothing but a bare sign of grace , contrary to the opinion of the Holy Fathers ; so nothing more therefore can be necessary toward the overthrowing of it , than to shew the groundlesness of that fear , which the doctrine before deliver'd will sufficiently evince . For if it be but a moral instrument , whereby God conveys his own graces , it is certainly more than a sign , yea it may , in some sense , be said to be a cause , as well as the instrument thereof . For as they , who attribute to a Sacrament the efficacy of a cause , make it to be no farther a cause of grace , than that it produceth in the Soul a disposition (y) (y) Hist. of Counc . of Trent li. 2. to receive it ( by which means it is not so much the cause of grace , as of our receiving it ) so such a kind of causality will be found to belong to it , though we make a Sacrament to be no other than a means whereby we attain it : Because it is so far forth by the force of a Sacrament , that grace comes to be in us , that without that we cannot ordinarily hope to attain it , nor fear to fail of it , where the other is duly receiv'd . The only difference as to this particular between the one , and the other opinion , is , that whereas the former makes a Sacrament to dispose us to the reception of Grace , as well as to convey it ; The latter supposeth that disposition already produc'd , and consequently leaves no place for the former operation . In that respect yet more agreeably to the Doctrine of the Scriptures , because not only pre-requiring certain qualifications (z) (z) Act. 8.36 , 37. 1 Cor. 11.20 . of those , that are to receive it , but assuring them , that if they come so qualifi'd , they shall not fail * * Mark . 16.16 . Act. 2.38 . of that grace , which the Sacrament was intended to convey ; These and the like assertions , as they suppose the Soul to be before dispos'd , so leaving no place for any other causality in a Sacrament , than its serving to us as a means of conveying that grace , which we are so disposed to receive . And indeed as it doth not appear by any thing that Schoolman hath alledg'd , that the Antients ever attributed any other causality to a Sacrament ( for though St. Augustine , as he is quoted by him , affirms the power of God to work by a Sacrament , yet he doth not affirm it to do so as by a Physical instrument ) As it appears farther , even from that Schoolman , that St. Bernard was of opinion , that Grace is no otherwise conveyed by a Sacrament , than a Canonry in his time was by a Book , or a Bishoprick by Ring ; so there is no defect in the Instances of that Father , supposing a Book or a Ring to have been as much a means of conveying of those preferments , as we affirm a Sacrament to be of the divine Grace . For in that case the delivery of a Ring , or a Book , would not only have been a sign , whereby the delivery of those preferments was declar'd , as Aquinas argues in the place before , but a ceremony by which they were actually made over , and without which they could not have been Canonically invested in them . I conclude therefore , that if a Sacrament be an instrument of Grace , it is a moral one , and such as contributes no farther toward our partaking of it , than as it is a means to which God hath annex'd the promise of it , and which accordingly he will not fail ( where the receiver is rightly dispos'd ) to accompany with the exhibition of the other .

But because there are some , who are so far from owning a Sacrament to be a physical instrument of grace , that they will not so much as allow it to be a moral one ; And because such a conceit may tend as much to the depretiating of a Sacrament , as the other seems to tend to the overvaluing of it ; Therefore consider we in the next place the pretensions of those , that entertain it , and the strength , or rather weakness of those pretensions . There are who have thought ( and it were to be wish'd that many more did not , who do not perhaps speak it out ) that a Sacrament , as to this particular is a bare sign of the Divine Grace , and accordingly intended by God , only to awaken mens minds to conceive it , and their hearts to the embracing of it . What induced them so to opine , I am not able to say , unless it were , on the one hand an universal acknowledgment of its being a sign ; and a fear , on the other , lest if they made it any thing more , they should approach too near to those excesses , into which the former had cast themselves . But as it is a very ill way of choosing opinions in Religion by the distance , which they bear to the excesses of other men ; so the fondness of this cannot better be made appear , than by those glorious effects , which are attributed to a Sacrament , and which , in strictness of speech , are the proper , and immediate issues of that which is signified by it . For that which is only a sign being no way capable of producing such effects , nor therefore with any reason of having such effects attributed to it , we are in reason , where the thing will bear it , to conceive it under such a notion , as will make those effects yet more proper to it . Which we shall then , and then only do , when we make it such a sign , whereby ( as was before said ) God conveys to us that Grace , by which those effects are produc'd . Only as there are , who think all this may be salv'd , by making a Sacrament a seal , as well as a sign of Grace , or rather a seal of that New Covenant , by which we are intituled to it ; so it may not therefore be amiss to examine that pretension also , and enquire into the validity thereof . What relation a Sacrament bears to the New Covenant , and how far the notion of a seal is competible to it , shall be examin'd in another place , and I will not therefore at present engage my self in that dispute . But I shall not stick to affirm , that how legitimate soever that notion of a Sacrament may be , yet it is no adequate one ; As will appear in part from the insufficiency of those grounds upon which it is built , and in part also from the nature of that Covenant , whereof they speak , and of which they represent it as a seal . For the evidencing the former whereof we are to know , that as the ground upon which it is built is a passage of St. Paul (a) (a) Rom. 4.11 . , where he represents the Circumcision of Abraham as a seal of that righteousness of faith , which he had yet being uncircumcis'd ; so that Text , if it be well examin'd , will not be found to be a sufficient proof of that , for which it is alledg'd . For not to require those that urge that Text ( which yet they seldom do ) to make it appear that the Christian Sacraments are of the same nature with Circumcision , and consequently that what is said concerning Circumcision ought to be alike understood of the other ; Neither is what is there affirm'd concerning Circumcision affirm'd concerning Circumcision in the general , but only of the Circumcision of Abraham , neither is it affirmed concerning his , that it was a seal of that Covenant , to which it did more immediately relate , but of that righteousness , which he had before he enter'd into it . Things , which if duly consider'd , will render that testimony perfectly ineffectual , as to what it is designed to establish . For as if Abraham's case were different from that of other Circumcised persons , what may have been to him a seal of the righteousness of Faith , may not yet have been such to them ; so that Abraham's case was so far different from that of the generality of Circumcised persons , may appear from his having before had that righteousness of Faith , which the other , because Infants , could not be supposed to have had , or , at least , not till they had it by the sign of Circumcision . And indeed , whosoever shall consider what the Apostles design in that place is , even to shew that the righteousness of Faith is not annexed to Circumcision , because Abraham had it before he was Circumcised , must consequently believe that when he afterwards makes that Circumcision of his a seal of that righteousness in him , his meaning was only to say , that it was a testimony from God to him , and others , that he allowed of the former righteousness , as which if he had not done , he would not thus have entred with him into that other Covenant , of which Circumcision was a sign . By which way of arguing , what is here said concerning Circumcisions being a seal , must not be understood of it , as it was in it self , and so in a notion common to all that receiv'd it , but with respect to that righteousness of Abraham's , which it followed after in time , and which it could not but be look'd upon as some Confirmation from God of , because a sign of that New Covenant which God then enter'd into with him . As for that New Covenant , or any righteousness of Faith accruing to Abraham by it ; This St. Paul is so far from affirming his Circumcision to have been a seal of , that he may seem rather to intimate , that it had no such relation to it : Because affirming it to have been a seal of that righteousness , which he had before it , and which therefore he derived not from the Covenant of Circumcision , or was under any necessity of having it seal'd to him by the sign of it . I conclude therefore , that how true soever it may be , that a Christian Sacrament is a seal of the New Covenant ; Yet the Text before mention'd conferrs not at all to the proving of it , and much less toward the shewing , that it hath no other relation than that of a seal either to that Covenant , or the graces of it . But beside that the single notion of a seal , how plausible soever it may appear , hath no countenance from that Text , which is usually produced for it ; It will be found to have as little from the nature of that Covenant , of which it is represented as a seal . For that Covenant importing as well the conferring of present benefits , as a promise of future ones , it must consequently if it be tranfacted by any visible ceremony , make use of that ceremony to convey those present benefits , as well as to ascertain the exhibition of future ones ; The former whereof a seal being no way proper for , or at least not in the usual notion of it , we are in reason to give the respective Sacraments of that Covenant another , and a more effectual notion , even that of a means , whereby Christ , who is the Author of them , conveys his graces to mankind .

One only relation there is besides , which a Sacrament bears to the Divine Grace , even that of a pledge to assure us thereof ( as our Catechism expresseth it ) or ( as the 25th Article of our Church hath it ) a certain sure witness of it . A relation , which stands sufficiently confirm'd by the imperceptibleness of the Divine Grace in it self , and the aptness of a Sacrament to manifest its approaches to us . For as the imperceptibleness of the Divine Grace in it self makes it but necessary ; for the comfort of mankind , to have its approaches manifested to them by some other ways , and means ; so a Sacrament as before describ'd , is an apt means to notifie it to us , yea assure us of the approaches of it . Partly , because a means to which God hath annexed the exhibition of his grace , and partly because such a means , as is apparent to mens senses , and which therefore whilst they are so assured of , they can as little doubt of that Grace , which by the Decree of God is annexed to it .

Of the relation a Sacrament bears to the Divine Grace I have spoken hitherto , and shewn what kind , or kinds of relation it beareth to it ; I come now , according to the method before laid down , to entreat of its relation to our selves , and of that piety , and service , which we owe to the giver of it . For the understanding whereof we are to know , that as a Sacrament is undoubtedly a sign of that , of which it is such , so if it hath a relation to our piety ( as I have before shewn it to have , and as the very title of a Sacrament , in the Original notion of it , obligeth us to conceive ) it must be look'd upon as such a sign , whereby we may make a declaration of that piety of ours , as was before observ'd out of Mr. Calvin . But so we do in Baptism , as by other ways , and means , so especially by our receipt of it , as a mark of our present acknowledgment of those Divine Persons , into whose names we are baptized , and a resolution for ever after to keep a good Conscience to them : In the Eucharist , by the grateful commemoration we there make of the death of Christ , by a declaration of our intimate union with those , who partake with us thereof , and a resolvedness to maintain it by all the offices of love , and kindness . Which things I do now only mention , because I must insist upon them more largely elsewhere , and whither it will be more proper to deferr the particular explication of them . Only as a Sacrament appears to have receiv'd its Name from the obligation it layes upon us to the performance of religious duties ; so I cannot forbear to add , that as it is a declaration of that piety we owe to God , so it is also an obligation to the continuance of it : Because ( as I shall afterwards shew ) it serves to conciliate , or renew that New Covenant , by which we are obliged to them .

From that second thing , to which a Sacrament relates , pass we to the third , even that New Covenant , in which both the former are founded , and to which I shall not stick to affirm : First , that a Sacrament hath the relation of a sign , because at once representing the concernments of each party , what God obligeth himself to conferr , and what we make profession of performing . But neither shall I stick to affirm , that it hath moreover the relation of such a sign , whereby the parties concern'd declare their consent to it , and so make that , which was before but in a disposition , to become a Covenant , or , at most , but in a weak , and tottering condition , to become actually , and firmly such . Which if any man shall give the title of a Seal unto , I for my part shall not be at all displeas'd , because seals were sometime (b) (b) Neh. 9.38 . made use of , for the declaration of such a consent . But I have my self avoided to make use of the expression , because there may be some Ambiguity in it ; And because they , who have lately employ'd it , seem to look upon it as a thing , which rather adds strength to mens faith concerning it , than to the Covenant it self , and much less doth either give being to it , or renew it . Whereas Baptism , in my opinion , is that , which first strikes the Covenant between God , and man , and the Eucharist , that which continues , or renews it after it hath been shatter'd by our miscarriages ; As is evident ; as to the former , by its being the means of (c) (c) Matt. 28.19 . making Disciples , and the laver of our (d) (d) Tit. 3.5 . new birth , and , as to the latter , by our Saviour's entitling it the New Covenant (e) (e) Luk. 22.20 . in his blood , and remitting men to it for that remission of (f) (f) Matt. 26.28 . sin , which had been made over to them by the other . This I take to be the true relation of a Sacrament to the New Covenant , and so I shall continue to do , till I come to be better enlightned in it . For which cause I shall only add , that as the consent , we now speak of , is in a Sacrament declar'd by both parties ; so he , who administers it , is in that case in the place of God , and declares his consent to the Covenant ; Because doing what he doth by vertue of that Commission (g) (g) Matt. 28.19 . , which empower'd the Apostles , and their Successors to Baptize all , that should offer themselves unto it , and made them the dispensers of that , and the other (h) (h) 1 Cor. 4.1 . mysteries of our Religion .

The fourth and last thing , to which I affirm'd a Sacrament to relate , is the body of Christ , even that mystical one , which is made up by those , that believe in him , and adore him . Now to this Body it relates , in the general , as a discriminative sign of the profession of it , and by which the several members thereof may both know , and be known by one another , and accordingly joyn in such acts , as God exacts of their body . For because God , who made men sociable Creatures , was willing they should worship him in society also , as for other reasons , so to make him an apt return (i) (i) Expl. of the fourth Com. Part 1. of praise for that blessing , which they receiv'd by God's disposing them to a sociable life ; And because ( as St. Augustine (k) (k) Aug. contr. Faust . Manichae . li. 19. c. 11. speaks ) men cannot be associated into any Religious body , nor indeed into any other , but by a community of visible signs , and Sacraments ( of which , beside the thus confederating of men of all Religions , we have a proof in men's general inability to judge of the profession of their Associates by any other way , than by such outward notes , or characters ) therefore , I say , God , and Christ , when they meant to erect a Christian body , gave it such signs , and notes also ; Partly , to give beginning to it , and the several members of it , and partly to continue them in those joynt Offices , and services , which they requir'd the performance of . The former whereof is done by the Sacrament of Baptism , the latter by the Sacrament of the Eucharist . And how much these two Sacraments conferr toward the keeping up the profession of Christianity , will appear , on the one hand , from those miserable Christians , who live under the Turks , and , on the other , from those much more miserable persons the Quakers , who live among our selves . For as the poor Greeks , by reason of the ignorance of their Priests , and the unintelligibleness , as well as the hudling up of their Liturgies , have little other means beside those Sacraments , and other such symbolical rites to keep up the profession of Christianity among them ( which yet , it may be , they are more tenacious of , than those who are better instructed among us , would be under the like circumstances ) so those much more miserable persons the Quakers , having thrown off the visible signs of Christianity , have upon the matter come to throw off Christianity it self , and whatsoever it obligeth us either to believe , or do in order to our obtaining the salvation promised by it . If they have made a shift to rear , or keep up so much as their own Profession , it was owing in the beginning to that Quaking , which gave denomination to them , and , since that , to their affected looks , and habits , and behaviour , which are , if I may so speak , the visible signs , or Sacraments thereof . And , if once they fall off from these , as we see they begin to do , we shall soon find their profession to fail together with it , and to be buried in the same grave . But to return to that more sacred body , of which I but now entreated , and to which as I affirm'd a Sacrament to have the relation of a general badge , or discriminative sign of the profession of it , so I must also to be a means of bringing particular men into it , or continuing them in the communion of it : It being into this body ( as was before observ'd out of St. Paul ) that all Christians are baptiz'd , and so therefore first entred by that Sacrament ; And in that body too that they continue by the receipt of the other Sacrament , because it is , by their partaking of the bread of it , that the same St. Paul affirms , that they become that one Bread , and Body . For being members of that body by the former Sacrament , they cannot otherwise be said to make it up by the partaking of the latter , than as that may serve to keep them within the communion of it .

III. An account being thus given of the things , to which a Sacrament relates , together with the nature of that relation it beareth to them ; It remains that I enquire what the foundation of that relation is , which is the only thing farther to be known toward the discovery of the properties of a Sacrament . For the understanding whereof we are to know , that as the relation , whereof we speak , is of different sorts , to wit the relation of a sign , of a means of conveyance , and of a pledge ( for such I have shewn a Sacrament to be , as to that grace of God , to which it principally referrs ) so it may have different foundations , agreeably to that diversity , which I have said to be in the nature of the relation . For , as a sign , it is founded in part in the resemblance , which it bears to the things signified by it ( for so all signs of representation are ) and in part also in the Institution of him , whose the Sacrament is : Because as the former resemblance is not so apparent , as by its own force to have suggested to us the things signified by it , so it could not without his institution , whose the Sacrament is , have laid any obligation upon us to consider it in that relation of it . I say not the same concerning that relation of a Sacrament , whereby it becomes a means of conveying to us the Divine grace , or a pledge to assure us thereof : Because each of these relations is founded simply , and only in the Institution of him , whose the Sacrament is . For a Sacrament having no natural aptitude either to convey the Divine Grace to us , or to assure us , that if we receive that Sacrament , we shall receive the other also ; It must consequently ( if it become such a means , or pledge ) become so by the Institution of him , by whom it is suggested to us . But because I have said nothing hitherto , whose that Institution is , by vertue of which a Sacrament puts on the forementioned relations ; And because it is alike certain , that whosoever's that Institution is , yet it produceth not those effects by its own immediate force , but by the intervention of some Act , or Acts of those , whom he hath intrusted with the dispensation of them ; Therefore , to satisfie our selves yet farther concerning the foundation of those relations , enquire we in the next place whose that Institution is , upon which they are founded , and how that Institution ought to be appli'd to enable it to produce them .

As concerning the Person , whosethat Institution is , little needs to be said , considering what the Scripture hath said concerning Baptism , and the Lord's Supper , which are the only clear Sacraments of our Religion . For Baptism , and the Lord's Supper being apparently Christ's own Institutions , and so declared to be by those Scriptures , which give an account of them ; Whatsoever hath the relation of a Sacrament , must have him for its Author , or ( as our Church hath expressed it ) be ordained by him . Besides , a Sacrament , as such , being both a conveyer , and a pledge of Grace , the dispensation whereof is entrusted unto Christ (l) (l) Eph. 4 , 7. — 15 , 16. , either that , which pretends to be a Sacrament , must have him for its Author , or it must not be look'd upon under that relation . And thus far we find even those of Rome to go , because not only representing all the Sacraments of the New Law as instituted by Jesus Christ our Lord , but pronouncing an Anathema also (m) (m) Conc. Trid. Sess. 7. Can. 1. de Sacr. upon those , that shall deny it .

It being therefore not at all to be doubted , whose that Institution is , upon which the relations of a Sacrament are founded ; enquire we in the next place how that institution ought to be appli'd , to enable it to produce those relations . Which must be first by a declaration of the purport thereof , and secondly by doing those things to the elements , which either the general tenour of the Christian Religion , or the particular precepts of the Institution prompt us to the performance of . That I represent the first of these as one of those things , which makes the Institution of Christ to become effectual toward the producing of the former relations , or ( as it is more commonly expressed ) toward the consecration of those elements , which are to put them on , is partly upon the account of the necessity of such a declaration , and partly upon the account of the Commands of him , by whom the Sacraments were instituted . For a Sacrament being not so clear a representation of that , of which it is so , as by its own force to suggest it to the minds of those , for whom it was intended ; Being much less so clear a representation of it , as to invite those to reflect upon it , who are either slow of understanding , or otherwise indisposed to contemplate it , such as are the generality of men ; It cannot but be thought necessary , even upon that account , to call in the assistance of such words , as may declare to those , that are concern'd , for what ends , and purposes it was appointed . Otherwise men may either look upon the whole as a purely civil action , or ( if the Person that administers it , and other such like circumstances prompt them to conceive of it , as a religious one ) yet fancy to themselves such ends , and purposes , as are either different from , or contrary to the true intendment of it . Agreeable hereto is the command of the Author of our respective Sacraments , as is evident from what he enjoyns concerning Baptism and the Lord's Supper ; His own express injunction concerning the former being , that his Disciples should baptize men in the name of the Father , and of the Son , and of the Holy Ghost , which could not be done without a rehearsal of those names at least ; As concerning the latter , that they should do what they had seen , and heard him do , as oft as that Sacrament was administred , and therefore also make a verbal declaration concerning it . For though that be not so clear from those words of our Saviour , Do this in remembrance of me , I mean as they lie in St. Luke (n) (n) Luk. 22.19 . ; yet will it be found to be so , if we take in the Comment of St. Paul (o) (o) 1 Cor. 11 , 20. &c. , where he gives a like account of the Institution of it . For representing what was then said , and done as a prescription for future (p) (p) 1 Cor. 23.25 , 26. Sacraments , as well as for that of Christ's own immediate consecration ; Representing it moreover as such upon the account of what Christ then enjoyn'd concerning their doing the same things in remembrance of him , he must consequently ( because he brings in our Saviour making a verbal declaration concerning the purport of that Sacrament , and subjoyns the former injunction to it ) be thought to represent it as our Saviour's mind , that they , who consecrated that Sacrament , should use the same declarations concerning it . But beside a declaration of the purport of the Institution , and which the Church hath generally kept so close to , as to make that declaration by the very words (q) (q) Constit . Apost. li. 8. c. 12. of the Institution , it is no doubt alike necessary , if not more toward the producing of the former relations , to do those things to the Elements , which either the general tenour of Christianity , or the particular precepts of the Institution prompt us to the performance of . For if Prayer be so generally necessary toward the procuring of any favour , that it becomes such as to the obtaining of common , and ordinary ones ; If it be so far necessary toward them , as to become such even to the blessing of our ordinary repast (r) (r) 1. Tim. 4.4.5 . , though that be not without a natural aptitude to nourish , and sustain us ; How much more may we think it to be necessary , as to the making of those elements , which are in no disposition to it , to become the conveyers of the Divine Grace to those , who are to partake of them . But so the perpetual practice of the Church will oblige us to believe , and act , as to the one , and other Sacrament , of our Religion . For though there be not any particular injunction concerning consecrating the water of Baptism , and I suppose because the necessity thereof was sufficiently known by what the Scripture hath said concerning the general necessity thereof ; Yet as we find Ananias admonishing St. Paul (s) (s) Act. 22.16 . to wash away his sins by Baptism calling upon the name of the Lord , and which , no doubt , because he Baptiz'd him , the same Ananias went before him in ; As we find farther by Justin Martyr (t) (t) Apolog. 2. , that they , who were to be baptiz'd , were admonished to fast , and pray , the Brethren praying , and fasting for , and with them ( for these are sufficient proofs , that some sort of Prayers did alway precede it ) so we find by those , who have given a more particular account of the Offices of the Church , that the Priest did pray particularly (u) (u) Constit . Apost. lib. 7. c. 43. Dionys. Areop. Eccl. Hier. c. 2. , that God would look down from Heaven , and sanctifie that water , wherein they were to be Baptized by him . The case is yet more plain as to the Sacrament of the Eucharist , as shall be made appear , when I come to entreat purposely concerning it . And therefore I shall only add , that as the Institution of our respective Sacraments cannot obtain its effect , without doing those things to the Elements thereof , which the general tenour of Christianity obligeth us to perform , so much less without the doing of those things , which the particular precepts of the Institution oblige to the practice of . For the force of a Sacrament depending more immediately upon the Institution of him , whose the Sacrament is , it must consequently , as to the application of that Institution , depend more upon the doing of those things , which the particular precepts of the Institution oblige to the practice of , than upon those , which the more general , and therefore remoter precepts of Christianity oblige unto . The consequence whereof , as to the Eucharist , will be , among other things , a necessity of giving God thanks for those gracious boons , which that Sacrament was intended both to convey , and assure . The result of the premises is this ; A Sacrament , as such , is a relative thing , it is so in an especial manner as to the Divine Grace , as which it signifies , and conveyes , and assures . But as those relations thereof are founded , rather in the institution of the Author of it , than in the vertue of those elements , in which they are subjected ; so in that again , not so much as delivered by our Saviour , as applied to the elements by a declaration of the purport of it , and by such other Acts as the general tenour of Christianity , or the particular precepts of the Institution oblige those , who are the dispensers of a Sacrament , to do to the elements thereof .

I do not at all found the relations of a Sacrament in such Act , or Acts , as are requir'd of those , that partake of it ; Yea though without such Act , or Acts , they cannot partake of the Graces of it : Partly , because a Sacrament being an institution of Christ , it must rather depend upon his appointment , and the facts of those , who act in his behalf , than upon the disposition of such as are to partake of it ; And partly , because a Sacrament , though not conveying , or assuring the Divine Grace to any , but the worthy Receivers of it , yet is as really and truly a Sacrament to those , who are otherwise dispos'd , as it is to the most worthy ones . As is evident among other things from St. Paul's affirming the unworthy receiver of the Eucharist to be guilty of the Body (w) (w) 1 Cor. 11.27 . , and Blood of Christ , and again to eat , and drink Damnation to himself , for not discerning (x) (x) 1 Cor. 11.29 . the Lord's Body . For how come they to be guilty of the Body , and Blood of Christ by the meer reception of the elements , if those elements be not even to them a Sacrament of his Body , and Blood ? Or how faulty for not discerning in them the Lord's Body , and Blood , if those elements , which they receive , have not the relation of a Sacrament to them ? Neither will it avail to say , that such persons may become guilty of Christ's Body , and Blood , because receiving not as they ought , those elements , which are the signs of them . For as it will follow from thence , that those elements , which they receive , are so far , at least , a Sacrament of Christ's Body , and Blood , I mean as that is a sign of them ; so there is reason enough to believe from the way the Apostle takes to prove the foremention'd charge , that those elements were as really a Sacrament to them in all other respects , as they were in the notion of a sign : Because he founds that charge of his upon Christ's making those elements the Sacrament of his Body , and Blood (y) (y) 1 Cor. 11.27 . , and which therefore he must suppose them to be as much to them , as they are to any person whatsoever . That which I conceive hath occasion'd men to be otherwise opinionated , was their conceiving of a Sacrament , not as a means fitted by Christ to convey , or assure the Divine Grace , and which accordingly , where it is duly receiv'd , actually doth so ; but as a thing , which is not only in a disposition to it , but , where it is really a Sacrament , infallibly doth so to all , that partake of it . Which conceit , it may be , they were the more easily betray'd into by the Scriptures representing it rather as a thing , which actually sanctifies , and saves , than as a thing , which is only fitted for it . But as there might be ground enough for such expressions , as those , whether upon the account of the persons , whom it is so said to sanctifie , and save , or upon the account of there being enough in a Sacrament to do it , where the parties , that partake of it , are duly qualified for it ; so the Scripture hath sometimes so qualified its own assertions by making the due disposition of the party receiving it to be necessary to procure the other , that we cannot but look upon a Sacrament , rather as a thing fitted to produce such effects , than as actually , and infallibly producing them . And indeed , as there is therefore but reason to conceive so of a Sacrament , even as a means fitted by God , and Christ to produce those effects , which are attributed to it ; so , by thus stating it , a way is opened to distinguish between the Efficacy of a Sacrament , and of the Receiver's faith , and accordingly to assign each its proper interest in the procuring of those Graces , which are attributed to it . For by this means we shall make a Sacrament , with that blessing of God , which attends it , to be the sole conferrer , and assurer of those Graces , which is but agreeable to it as an instrument in the hand of God ; And the faith of the party receiving only the receiver , and applier of the other , which is as agreeable to that hand of man . For as , if a Sacrament be a means fitted by God for the forementioned purposes , the conferring , and assuring of those Graces will belong to it , and that blessing of God , which doth accompany it ; so nothing therefore will remain to the faith of the party receiving , but to receive , and apply what the other doth so conferr , and assure . I say , secondly , that as by this means a due distinction will be made between the efficacy of a Sacrament , and that of the receiver's faith ; so a way will be opened in like manner ( without detracting , in the least , from the efficacy of a Sacrament ) to return an answer to what is advanc'd , on the one hand , for the opus operatum of all Sacraments , and , on the other , for making the elements of the Eucharist to be that very Body , and Blood of Christ , which it was intended to convey . For whereas it is pretended (z) (z) Vid. Chemnit. Exam. Conc. Trid. Part. 2. in Can. 7 , 8. de Sacram. , in the behalf of the former , and accordingly alledged as a proof of it , that the efficacy of a Sacrament depends upon the institution of God , and not upon the dignity of him , that administers it , or the faith of the receiver ; I answer , that that is indeed true , and agreeable enough to our stating the nature of a Sacrament , but of no force at all to shew that opus operatum , whereof they speak . For as , if a Sacrament be a means fitted by Christ for the conferring of his Graces , the conferring of those Graces will belong wholly to it , and that blessing of God , which goes along with it ; so if it be a means rather fitted for the conferring of them , than that , which actually , and infallibly doth , any otherwise than as it is receiv'd , and appli'd , as Christianity admonisheth , there will be a like necessity of the opus operantis , even of that faith , and repentance , which are requir'd in order to the reception of them . And it may not unfitly be illustrated by the natural quality of those elements , which are by Christ made use of for the Sacrament of his own Body , and Blood . For as of what force soever those elements may be either to sustain , or refresh us , yet they cannot be expected to do either , unless they be receiv'd , and well digested ; so how well fitted soever by the Institution of God the same elements may be to conferr to higher purposes , yet there is as little reason to expect they should , unless they be applied by us , as he , who so instituted them , hath admonish'd . In like manner , whereas it is pretended * * Esth . Com. in locum . from unworthy receivers of the Eucharist being guilty of the Body and Blood of Christ , that therefore those elements , which they do so receive , are really that Body , and Blood , and accordingly are actually partook of ; That also is taken away by what we have before said concerning the Eucharists being a means fitted by Christ for the conveying of them : Because , if it be only such , there will be place for that guilt , yea though that Body , and Blood of Christ be not in it , nor receiv'd by those , who are partakers of the other ; In as much as he offers a sufficient affront to them , who receives those elements unworthily , which were by God , and Christ intended , and fitted for the conveying of them . I may not omit to add , if it were only for that hint , which the former observation affords us , that we shall , by thus stating the nature of a Sacrament , imprint also in the minds of men a just apprehension of that guilt , which ariseth from an unworthy reception of it For as , if it be fitted by Christ to convey , or assure the Divine Grace , it must make those , that partake unworthily thereof , guilty of an equal affront to that Grace , which it is so fitted to convey , or assure ; so if it be not so fitted , the crime will still be the less , by how much the less relation it hath to that Grace , which is pretended to be violated by the unworthy reception of it . In fine , by stating the nature of a Sacrament , as is before describ'd , we shall make our account thereof agree so much the more exactly with that , which our own Catechism presents us withall ; That , though it represent a Sacrament as a means of Grace , and a pledge of it , yet representing it not as actually , and infallibly such , but only as ordained by God to be so , and which accordingly , in the event , may prove such , or not , as it shall be found to be receiv'd , and appli'd .

For the applying of all which to the business , that is now before us , even the making up of that Definition , which we have been hitherto making way to , I cannot but admonish , that a Sacrament referring to so many several things , and referring to them also with so many different relations , it will be hard , or rather impossible to furnish out any one definition of it , which shall with any exactness answer to its several properties . For considering a Sacrament with respect to the Divine Grace , and to which of all others it seems more especially to relate ; so it may , and ought to be defin'd to be such an outward , and visible sign thereof , as is moreover ordained , and fitted by Christ to be a means of conveying it to us , and a pledge to assure us thereof . Considering it again , with relation to our own piety , and to which no doubt it was also intended to administer ; so it will be such an outward and visible sign thereof , as is by Christ ordained , and fitted for us to make a declaration of it by , and an obligation to the continuance of it . Considering it Thirdly , with relation to that New Covenant , by which the Divine Grace , and our piety are ty'd together ; so it will be such an outward , and visible sign as is ordained , and fitted by the same Christ , for God , and Man to declare their consent unto it by , and either first enter into that Covenant by it , or to renew it . Considering it lastly , with respect to those , who are joyn'd together in the same Covenant , and so connected to Christ , and to one another ; so it will be such an outward , and visible sign , as is by Christ ordained , and fitted for a general badge of their common profession , and a means of bringing particular men into their Society , or continuing them in the Communion of it . Only if any man desire a more simple definition of it , and which though it will not answer to all the properties thereof , yet will at least answer the more especial ones ; so it may not inconveniently be defin'd to be such an outward , and visible sign , as is ordained and fitted by Christ to signifie , and convey , and assure the Divine Grace to us , and , on our part , to declare the duty we owe to God , and Christ , and oblige our selves to the continual practice of it .