-36 Chapter 36. Of the Sacraments.

1-36 Chapter 36. Of the Sacraments.

Thus much of the manner of application in the
first part of it: namely in the Ministry.

1. The other part of the manner of the application of Redemption, is in the Holy Signs.597
2. A SIGN is a sensible thing.598 Besides the show that it carries immediately to the senses, it makes another thing come into the mind along with it; and in this sense, the consideration of a sign is as large as that of a Logical argument.
3. Some signs are natural, some are by institution.
4. Yet between these two is so great a difference, that they cannot be confounded without foul error.
5. There is also a sign that is ordinary and perpetual, and another that is extraordinary and temporary.
6. In respect to the EXTRAORDINARY AND TEMPORY, it is a sign either of things past, and called ἀναμνς ekdh599 Rememorativunt, a sign of Remembrance; or it is a sign of things present, and called diagnwv ekdh600 Demonstrativum, a Demonstrative sign; or it is a sign of things to come, and it is called pρογνωση εκδη601 Proenunciativum, a Foretelling sign; or finally, the sign consists of all these, so as to set forth things that are present, past, and to come.
7. In respect to its end and use, it either serves the understanding, and it is called Notificans, a NOTIFYING sign; or the memory, and is called Commonefaciens, an ADMONISHING sign; or it is for Faith also, and is called Obsignans, a SEALING sign; or lastly, all these together.
8. Hence a Holy Sign is either a bare sign, or it is a seal also.
9. A BARE SIGN is that which only represents; a SEAL is that which not only represents, but also exhibits it by sealing.
10. A SEAL, sealing the Covenant of God, is called a Sacrament, Romans 4:11.602
11. For it is a sign of remembrance: demonstrating, foretelling, notifying, admonishing, and Sealing.
12. Therefore a Sacrament of the New Covenant is a Divine institution, whereby with sensible signs, the blessings of the New Covenant are represented, exhibited, and applied.
13. Hence, such a Sacrament has respect to a secondary Divine testimony, whereby that primary testimony which is contained in the Covenant itself, is specially confirmed in respect to us.
14. Hence that special application of the favour and grace of God, which arises from true Faith, is very much confirmed and furthered by the Sacraments.
15. In a Sacrament, therefore, there is a sensible thing, and there is a spiritual thing.
16. The SENSIBLE thing is a sign either representing, or applying; the SPIRITUAL thing is that which is represented and applied.
17. Yet what is usually and most properly set forth by the name of a Sacrament is the outward and sensible thing itself.
18. The Sacramental sign does not have that spiritual thing to which it refers, either physically inhering or adhering to it; for then the sign and the thing signified would be one and the same.
19. Nor are they bare declaring and representing signs; rather, they communicate the thing itself, testifying and exhibiting the thing that is to be more communicated.
20. Hence, none but God alone can institute such a holy sign. This is because no Creature can bestow the thing signified, nor make its communication certain to us, nor finally, add that virtue to such signs by which, more than any other thing, they may be made fit to confirm Faith and Confidence, or to stir up any spiritual grace in us.
21. The thing itself which is set apart and separated for such a holy use, is properly called a representing sign, such as Bread and Wine in the Supper; but the use of these things is called an applying sign, such as distributing, receiving, eating, and drinking them.
22. Hence Sacraments do not properly exist outside of their use; that is, they are not indeed Sacraments either before or after they are applied to their use.
23. The SPIRITUAL thing which is signified by the Sacraments of the New Covenant, is the New Covenant itself; that is, Christ, with all those blessings which in him are prepared for the faithful.
24. Yet some Sacraments expressly represent a manner or some aspect of his Covenant, more than others which better represent some other manner of it.
25. But all have this in common: they seal the whole Covenant of grace to the faithful; nor do they have this use only while they are administered, but they have this use to the end of life.
26. The form of a Sacrament is that union which exists between the sign, and the thing signified.
27. This union is not corporal; nor is it imaginary; but it is a spiritual relation by virtue of which the things signified are really communicated to those who rightly use the signs.
28. For all those who are made partakers of the signs, do not partake of the spiritual thing itself; nor is there the same manner and means of partaking both.603
29. From this Union follows a communication of Predication,604 whereby, 1. The sign is predicated by the thing signified, as when Sanctification of the heart is called circumcision.605 2. The thing is signified by the sign, as when circumcision is called the Covenant, and bread is called the Body.606 3. The effect of the thing signified is predicated by the sign, as when Baptism is said to regenerate.607 4. A property of the sign is predicated by the thing signified, as when breaking the Bread is attributed to Christ.608 5. A property of the thing signified is attributed to the sign, as when sacramental eating and drinking is called spiritual.609
30. The foundation of this relation between the sign and the thing signified, arises, 1. First, from the similitude or proportion of the sign to the thing signified; for such a likeness, although it does not make a Sacrament, yet it is required before those things which do make a Sacrament, and it is laid as a foundation for them. 2. It arises secondly, from the word of institution, which consists of a command and a promise. The COMMAND imposes a duty of using the Creature to that holy end. The PROMISE gives us to believe that we shall not use them in vain. But this word of institution distinctly applied with fit prayers, is called the word of consecration, of blessing, the word of sanctification, and separation. 3. It is perfected with observation; and the use itself is prescribed; here this is of so great a force that if defaulted, what is most effectual for others is not a Sacrament for this or that person who is bodily present and receiving it.
31. The primary end of a Sacrament is to seal the Covenant; and that is not on God’s part only, but consequently it is also on ours; that is, not only are the grace of God and his promises sealed to us, but also our thankfulness and obedience are sealed towards God.
32. Therefore, mystical signs of holy things cannot be instituted by man without prejudice and violation of the Sacraments, even though they only set forth man’s duty.
33. For although such signs are not properly Sacraments, yet they are Sacramental signs; that is, they partake of the nature of Sacraments, and so they cannot be instituted by man.
34. A secondary end is the profession of Faith and Love; for there are represented in the use of the Sacraments, both that union which we have with God in Christ, and that communion which we hold with all those who are partakers of the same union; and especially with those who are members of the same Church.