Q. 2. What is the meaning of ments depended upon the intenthese words, in the answer, [not tion of the administrator, then from any virtue in them]? there could be no certainty about the efficacy of them at all; because no mortal can be absolutely certain about the intention of another: the secrets of the heart being known to God only, Acts i. 24.

A. The meaning is, that the sacraments have not any virtue or efficacy, in themselves, to confer salvation; being only among the outward and ordinary means of grace, which can have no more efficacy of themselves to confer any saving benefit, than the rainbow, of itself, has to prevent a deluge.

Q. 7. From whence then, have the sacraments their efficacy and virtue?

A. [Only] from [the blessing of Christ, and the working of his Spi

Q. 3. Who are they who main-rit.] tain, that the sacraments have a virtue or power, in themselves, to confer grace?

A. The Papists, who affirm, that the sacraments of the New Testament, are the true, proper, and immediate causes of grace; and that the efficacy of them flows from the sacramental action of receiving the external elements.

Q. 4. How do you prove that the sacraments have not any innate, or intrinsic virtue in themselves, to confer grace, or salvation?

A. From this one argument, that if the sacraments had any such virtue, then grace, or salvation, would be infallibly connected with the external use of them: but it is obvious from scripture, that after Simon Magus was baptized, he remained still "in the gall of bitterness, and bond of iniquity," Acts viii. 13. 23.

Q. 5. Why is it said in the answer, that the sacraments become effectual means of salvation, not from any virtue [in him that doth administer them]?

A. It is so said in opposition to the Papists, who maintain, that the efficacy of the sacraments depend upon the intention of the priest; so that any benefit by them, is conferred, or withheld, according to them, just as the secret will of the administrator would have it.

Q. 8. What do you understand by [the blessing of Christ]?

A. That divine power and life, wherewith he is pleased to accompany the sacraments and other ordinances; and without which they would be utterly ineffectual, Rom. i. 16.

Q. 9. What is [the working of his Spirit], which is necessary to make the sacraments effectual means of salvation?

A. Not only the planting of grace in the soul at first, but the drawing of it out into suitable exercise on all sacramental occasions, Zech. iv. 6.

Q. 10. Why is the working of the Spirit necessary to the efficacy of the sacraments?

A. Because we are utterly impotent of ourselves for any thing that is spiritually good, John xv.5.

Q. 11. In whom are the sacraments [by the blessing of Christ, and the working of his Spirit] effectual means of salvation?

A. [In them that by faith receive them.]

Q. 12. What is it to [receive] the sacraments [by faith]?

A. It is to apply Christ, and the benefits of his purchase, as represented, and exhibited to us in them, Luke xxii. 19, 20.

Q. 13. What may we learn, from the necessity of Christ's blessing, and of the Spirit's working, in order to the efficacy of the sacra

Q. 6. How is this error refuted?
A. If the efficacy of the sacraments?

A. It teacheth us, that our the slighting of them as dispensed whole dependence for the bless- by others, equally sound and faithing, whether upon ourselves, ful, though perhaps in our esteem when we partake of the sacra- somewhat inferior in outward ment of the supper, or upon our gifts, says upon the matter, that children, when we are sponsors the efficacy of the sacraments for them in baptism, should be depends, some how, upon the adonly on Christ alone, and the sav-ministrator, and not upon the ing influences and operations of blessing of Christ alone; quite his Spirit, held forth in the pro- contrary to the mind of the Spirit mise, to accompany his own insti- of God, 1 Cor. iii. 7. "So then neitutions: and therefore our par- ther is he that planteth any thing, taking of these solemn ordinances, neither he that watereth: but God dispensed by some ministers, to that giveth the increase."

QUEST. 92. What is a sacrament?

ANSW. A sacrament is an holy ordinance instituted by Christ, wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers.

Q. 1. From whence is the word immediate warrant and institution, [sacrament] derived?

A. It is of a Latin original, being anciently used, by the Romans, to signify their military oath; or that oath which their soldiers took to be true and faithful to their prince, and that they would not desert his standard.

Q. 2. How is it used by the church?

otherwise it does not deserve the name, 1 Cor. xi. 23. "For I have received of the Lord, that which also I delivered unto you," &c.

Q. 6. Why must sacraments be expressly or immediately instituted by Christ?

A. Because he alone is the head of the church; and has sole power and authority to institute sacraA. Not only to signify some-ments and other ordinances, therething that is sacred, but likewise in, Eph. i. 22, 23. a solemn engagement to be the Lord's.

Q. 3. What is the general nature of a sacrament?

A. It is [an holy ordinance, instituted by Christ.]

Q.4. Why is a sacrament called [an holy ordinance]?

A. Because it is appointed not only for holyends and uses, butlikewise for persons federally holy.

Q. 5. Is it necessary that a sacrament [be instituted by Christ]? A. Yes: it is essentially necessary that it have his express and

Q. 7. "What are the parts of a sacrament?"

A. "Two; the one, an outward and sensible sign, used according to Christ's own appointment; the other, an inward and spiritual grace thereby signified, Matt. iii. 11. 1 Pet. iii. 21."*

Q. 8. What are the outward [signs] in sacraments?

A. They are the sacramental elements, and the sacramental actions; but chiefly the elements, because it is about these that the sacramental actions are exercised, * Larger Cat. Quest. 163.

Q. 9. Why called [sensible] signs?

spiritual grace signified by the
sensible signs in a sacrament?
A. [Christ and the benefits of the

A. Because they are obvious to the outward senses of seeing, tast-new covenant]. ing, feeling, &c.

Q. 10. What kind of signs are sensible signs in a sacrament?

A. They are not natural, nor merely speculative, but voluntary and practical signs.

Q. 11. Why are they not natural signs?

A. Because natural signs always signify the self same thing, as smoke is always a sign of fire, and the morning light a sign of the approaching sun; whereas the signs in a sacrament, never signify what they represent in that holy ordinance, but when sacramentally used.

Q. 12. Why are they practical, and not merely speculative signs? A. Because they are designed not only to represent the spiritual grace signified by them; but likewise to seal and apply the same.

Q. 13. Why are the signs in a sacrament called voluntary signs? A. Because they depend entirely upon the divine institution to make them signs; yet so as there is some analogy or resemblance betwixt the sign and the thing signified,

Q. 14. When are sacramental signs used according to Christ's own appointment?

A. When they are dispensed with the words of institution annexed unto them, Matt. xxviii. 19. 1 Cor. xi. 23, 24, 25.

Q. 15. What do the words of institution imply or contain in them?

A. They contain, "together with a precept authorising the use" of them," a promise of benefit to the worthy receivers, Matt. xxviii. 20."*

Q. 16. What is the inward and

Q. 17. Why is the covenant of grace called [the new covenant]?

A. Because it is always to remain in its prime and vigour, without the least change or alteration; for that which decayeth and waxeth old, is ready to vanish away, Heb. viii, 13.

Q. 18. What are the [benefits] of the new covenant?

A. They are all the blessings contained in the promises thereof, which may be summed up in grace here, and glory hereafter, Psal. lxxxiv. 11.

Q. 19. Are Christ, and the benefits of the new covenant, separable from one another?

A. No: for, "he that hath the Son, hath life," 1 John v. 12; whoever hath Christ, hath all things along with him; "all are yours, and ye are Christ's," 1 Cor. iii. 22, 23.

Q. 20. What is the intention and design of sensible signs in a sacrament, with reference to Christ and the benefits of the new covenant?

A. The design of them is, that Christ and his benefits may be [represented, sealed, and applied] by them.

Q. 21. Why are Christ and his benefits said to be represented by the signs in a sacrament?

A. Because, as sacramental signs are of divine institution, so there is a resemblance or similitude between the signs and the things signified.

Q. 22. Why are Christ and his benefits said to be sealed by these signs?

A. Because, by the sacramental signs, Christ and his benefits are confirmed to the believer, even

* Confession of Faith, chap. xxvii. sect. 3.

as a seal is a confirmation of a bond or deed, Rom. iv. 11.

Q. 23. Why said to be applied? A. Because, by the right and lawful use of the sacramental signs, Christ and his benefits are really communicated, conveyed, and made over to the worthy receiver: 1 Cor. xi. 23.-"Take, eat; this is my body, which is broken for you."

Q. 24. To whom do the sacramental signs represent, seal, and apply Christ and his benefits?

A. Not to all who use them, but to [believers] only.

Q. 25. Why to believers only? A. Because nothing but true faith can discern, and apply the spiritual grace, which is represented and exhibited by sensible signs in the sacrament, Gal. iii. 26, 27.

done in a regular manner, according to the forms of the law, to give a proprietor seisin and infeftment of his lands, from whence these symbols were taken, it is of great availment to corroborate his right: so bread and wine in the sacrament, are of small value in themselves abstractly considered; yet when received in faith, as the instituted memorials of the death of Christ, whereby his testament was ratified and sealed, the be liever's right to all the blessings of his purchase, is thereby most comfortably confirmed, 1 Cor. xi. 24. "This is my body, which is broken FOR YOU.

Q. 30. Are the sacraments necessary for the confirmation of the word?

A. No; the word being of divine and infallible authority, needs Q. 26. Wherein consists the no confirmation without itself: form of a sacrament?

A. In "a spiritual relation, or sacramental union, between the sign and the thing signified.”*

Q. 27. What is the consequence of this sacramental union between the sign and the thing signified?

but they are necessary on OUR ACcount, for helping our infirmity, and confirming and strengthening our faith, Rom. iv. 11.

Q. 31. What is the difference between the word and the sacraments?

A. The word may be profitable to the adult, without the sacraments; but the sacraments cannot profit them without the word, Gal. v. 6.

A. The consequence is, "that the names and effects of the one are attributed to the other."* Thus Christ is called our passover, 1 Cor. v. 7; and the bread in the supper is called Christ's body-sacraments? This is my body, 1 Cor. xi. 24.

Q. 28. When are the signs, and the things signified, united, in those who partake of the sacraments?

A. When, together with the signs, (in virtue of Christ's institution) the blessings signified are received by faith, Gal. iii. 27.

Q. 29. How may this be illustrated by an example?

Q. 32. What is the end of the

A. It is "to represent Christ and his benefits; and to confirm our interest in him: as also to put a visible difference between those that belong unto the church, and the rest of the world; and solemnly to engage them to the service of God in Christ, according to his word."+

Q. 33. Who are they that have a right unto the sacraments? A. They "that are within the

A. A little earth and stone put into a man's hand at random, sig-covenant of grace, Rom. xv. 8."‡ nify nothing; but when this is

Q. 34. Who are to be reckoned

* Confession of Faith, chap.xxvii. sec. 2. † Ibid. sec. 1. Larger Cat, Quest. 162.

within the covenant of grace, in the sight of men?

the nature of the sacraments in general?

A. They who "profess their A. The amazing love of the faith in Christ, and obedience to Lord Jesus, in giving us not only him, Acts ii. 38" and "infants the word as the instrument in the descending from parents,- either hand of the Spirit, for begetting both or but one of them profes- faith, and all other graces, Eph. i. sing faith in Christ, and obedi-13; but likewise the sacraments ence to him, are, in that respect, for strengthening and increasing within the covenant, Rom. xi. the same, as well as for cherishing 16." our love and communion with one another, 1 Cor. xii. 13.

Q. 35. What may we learn from

QUEST. 93. What are the sacraments of the New Testament?

ANSW. The sacraments of the New Testament are, baptism and the Lord's supper.

Q. 1. What were the ordinary engagement to be the Lord's, sacraments under the Old Testa- Gen. xvii. 11.

Q. 5. What was the other sa

ment? A. They were two: CIRCUM-crament of the Old Testament? CISION and the PASSOVER.

Q. 2. When was circumcision first instituted?

A. In the ninety-ninth year of Abraham's age, Gen. xvii. 24; at which time, both he, and all the men of his house-were circumcised with him, ver. 26, 27.

Q. 3. At what age were the male children afterwards to be circumcised?

A. Precisely on the eighth day after they were born, Gen. xvii.

A. The passover.

Q. 6. When was it instituted? A. At the departure of the children of Israel out of Egypt, Exod. chap. xii.

Q. 7. Why called the passover?

A. Because the destroying angel passed over the houses of the Israelites, in the night when he smote the first-born with death, in every house or family of the Egyptians, Exod. xii. 27.

Q. 8. On what account did the angel pass over the houses of the Israelites?

A. Because, according to the express command of God, the blood of the passover-lamb was stricken upon the lintels and side posts of their doors, as a signal to the destroyer to pass over them, Exod. xii. 22, 23.

|
Q. 9. What was meant by strik-
ing the blood upon their lintels
and door posts?

A. It signified, that it is only in

Larger Cat. Quest.166.