The main principles of Christian religion in a 107 short articles or aphorisms, generally…

Expl. 92. In the general, all sound Divines do agree, that a Sacrament hath these two parts, (1) an outward sign, such as are the objects of sense, and especially of seeing; for though bread and wine be objected or presented to the taste, as well as to the eye; and water to the touch, yet the representation or the resemblance of Christs body broken and his blood shed, is in seeing the bread broken and the wine poured out; and the spiritual washing of the soul represented to the eye of faith, by that washing of the filth of the flesh which is visibly done before the eye of the body. (2) Invisible grace; for the internal application of Christs benefits to the soul being of a spiritual nature, cannot be seen by the eye of the body; yet more particularly, in this A. we have the nature and quality of a Sacrament, 'tis a holy Ordinance, (1) it has holiness to the Lord stamped upon it, and so is spiritual in its nature. (2) It is instituted by Christ the holy one; it is not his Holiness at Rome, or rather that man of sin, that can institute a Sacrament, though he hath taken the boldness to add five Sacraments to those two which Christ hath appointed. The holiest man upon earth cannot appoint a Sacrament; it is privilege enough in man to celebrate it when it is instituted by God. (3) It is a means for the promoting of sanctification and holiness, ⟨p. 159⟩for it is an obligation upon a Christian to holiness, and though it be not a means to work conversion (ordinarily at least), yet it doth excite, quicken, and confirm grace. (4) It is the seal of a holy Covenant, wherein (as by a Deed of free-gift) all the benefits of Christs Redemption are made over and applied to believers, and wherein all the promises are Yea and Amen through Christ unto such. (5) It is an Ordinance that in a most eminent manner is accompanied with the assistance, influence, and comforts of the Holy Ghost, because at such a time the Spirit in a most remarkable manner is concerned to execute his office, as the Spirit of Adoption witnessing together with the spirits of believing Receivers, that they are the children of God. And doth not all this holiness wherewith this Sacrament is attended, require on the Communicants part a holy and solemn preparation?

Expl. 92. In the general, all sound Divines do agree, that a Sacrament hath these two parts, (1) an outward sign, such as are the objects of sense, and especially of seeing; for though bread and wine be objected or presented to the taste, as well as to the eye; and water to the touch, yet the representation or the resemblance of Christs body broken and his blood shed, is in seeing the bread broken and the wine poured out; and the spiritual washing of the soul represented to the eye of faith, by that washing of the filth of the flesh which is visibly done before the eye of the body. (2) Invisible grace; for the internal application of Christs benefits to the soul being of a spiritual nature, cannot be seen by the eye of the body; yet more particularly, in this A. we have the nature and quality of a Sacrament, 'tis a holy Ordinance, (1) it has holiness to the Lord stampt upon it, and so is spiritual in its nature. (2) It is instituted by Christ the holy one; it is not his Holiness at Rome, or rather that man of sin, that can institute a Sacrament, though he hath taken the boldness to add five Sacraments to those two which Christ hath appointed. The holiest man upon earth cannot appoint a Sacrament; it is priviledg enough in man to celebrate it when it is instituted by God. (3) It is a means for the promoting of sanctification and holiness,