be prepared: as the very washing or sprinkling of water in baptisme, and the giuing of bread in the Lords supper: euen as the orderly moouing of the pen vpon the paper by the hand of the writer causeth writing. We hold the con∣trarie: namely, that no action in the dispensation of a Sacrament conferreth grace as it is a worke done, that is, by the efficacie and force of the very sacra∣mentall action it selfe, though ordained of God: but for two other waies. First by the signification thereof. For God testifies vnto vs his will and good plea∣sure partly by the word of promise, and partly by the sacrament: the signes re∣presenting to the eyes that which the word doth to the eares: being also types and certen images of the very same things, that are promised in the word and no other. Yea the elements are not general and confused, but particular signes to the seuerall communicants, and by the vertues of the Institution: for when the faithfull receiue the signes from God by the hands of the Minister, it is as much as if God himselfe with his owne mouth should speake vnto them se∣uerally, and by name promise to them remission of sinnes. And things said to men particularly, doe more affect, and more take away doubting, then if they were generally spoken to an whole companie. Therefore signes of graces are as it were an applying and binding of the promise of saluation to euery parti∣cular beleeuer: and by this meanes, the oftner they are receiued, the more they helpe our infirmitie, and confirme our assurance of mercie.
Againe the sacrament conferres grace, in that the signes thereof confirmes faith as a pledge, by reason it hath a promise annexed to it. For when God commands vs to receiue the signes in faith, and withall promiseth to the recei∣uers to giue the thing signified, he bindes himselfe, as it were in bond vnto vs, to stand to his owne word; euen as men binde themselues in obligations put∣ting to their hands and seales, so as they cannot go backe. And when the signes are thus vsed as pledges, and that often: they greatly increase the grace of God: as a token sent from one friend to an other, renewes and confirmes the per∣swasion of loue.
These are the two principall waies whereby the sacraments are said to con∣ferre grace, namely in respect of their signification, and as they are pledges of Gods fauour vnto vs. And the very point here to be considered is, in what or∣der and manner they confirme. And the manner is this. The signes and visi∣ble elements affect the senses outward and inward: the senses conuay their ob∣iect to the mind: the mind directed by the holy Ghost reasoneth on this man∣ner, out of the promise annexed to the sacrament. He that vseth the elements aright, shall receiue grace thereby: but I vse the elements aright in faith and re∣pentance, saith the minde of the beleeuer: therefore shall I receiue from God increase of grace. Thus then, faith is confirmed not by the worke done, but by a kind of reasoning caused in the minde, the argument or proofe whereof is borrowed from the elements, beeing signes and pledges of Gods mercie.
The third difference. The Papists teach that in the sacrament by the work done, the very grace of iustification is conferred. We say no: because a man of yeares must first beleeue and be iustified, before he can be a meete partaker of any sacrament. And the grace that is conferred, is onely the increase of our faith, hope, sanctification, &c.