The Marrow of Sacred Divinity - William Ames (1642)

1. THe manner of application in the other part of it is in the signes.

2. A signe is a sensible thing¹³³ which besides that shew it carieth immediatly to the senses, makes another thing withall come into the mind: and in this sence the consideration of a signe is as large as of a Logicall argument.

3. Signes are some naturall, some by institution.

4. Yet betweene these two there is so great difference, that they cannot be confounded without foule error.

5. There is also a signe ordinary and perpetuall, and another extraordinary and temporary.

6. In respect of the thing signified, it is either of things past, and it is called Rememborance, A signe of remembrance: or of things present, and its called Demonstrativum, a demonstrative signe: of things to come, and it is called Praenunciativum, a foretelling signe; or finally consisting of all these, so as it sets forth things present, past, and to come.

7. In respect of the end and use, it either serveth for the understanding, and is called Notificans a notefying signe; or the memory, and is called Commonefacions, as admonishing signe; or for Faith also, and is called Obsignans, a Sealing signe, or lastly for all these together.

8. Hence an holy Signe is either a bare signe, or a seale also.

9. A bare signe is that which onely representeth: a seale is that which not onely representeth, but also exhibiteth by sealing.

10. A seale sealing the Covenant of God is called a Sacrament, Rom. 4. 11.

11. For it is a signe, of remembrance, demonstrating, foretelling, notifying, admonishing, and sealing.

12. A Sacrament therefore of the new Covenant is a Divine institution, whereby by sensible signes, the blessings of the new Covenant are represented, exhibited and applied.

13. Hence such a Sacrament hath the respect of a secondary Divine testimony, whereby that primary testimony which is contained in the Covenant it selfe, is specially confirmed in respect of us.

14. Hence that speciall application of the favour and grace of God, which ariseth from true Faith, is very much confirmed and furthered by the Sacraments.

15. In a Sacrament therefore there is a sensible thing, and a spirituall.

16. The sensible thing is a signe either representing, or applying: the spirituall thing is that which is represented and applied.

17. Yet by the name of a Sacrament, usually and most properly the outward and sensible thing it selfe is wont to be set forth.

18. The Sacramentall signe hath not that spirituall thing to which it is referred either physically inhering or adhering; for so the signe and thing signified should bee together.

19. Neither yet are they bare declaring and representing signes, but communicating the thing it selfe, testifying, and exhibiting the thing to be more communicated.

20. Hence none can institute such an holy signe, but God only: because no Creature can bestow the thing signified, or make the communication of it certaine to us, or finally ad that vertue to such signes, whereby they may be made fit to confirme Faith, and Confidence, or to stir up any spirituall grace in us, more then any other thing.

21. The thing it selfe which is set apart and separated to such an holy use, is properly called a representing signe, as Bread and Wine in the supper, but the use of these things is called an applying signe; as distributing, receiving, eating, drinking.

22. Hence Sacraments doe not properly exist out of their use, that is neither before, nor after they are applied to their use, are they indeed Sacraments.

23. The spirituall thing which is signified by the Sacraments of the new covenant is the new covenant it selfe, that is, Christ with all those blessings which in him are prepared for the faithfull.

24. Yet some Sacraments doe more expresly represent a manner or some respect of his Covenant, then others, which doe also more set forth some other manner

25. But all have this common, that they seale the whole Covenant of grace, to the faithfull; neither have they this use at that only time whilst they are administred, but to the end of life.

26. The forme of a Sacrament is that union which is between the signe, and things signified.

27. This union is not corporall, neither yet is it imaginary, but it is a spirituall relation by vertue whereof the things signified are really communicated to these, who doe rightly use the signes.

28. For neither doe all those partake the spirituall thing it selfe, who are made partakers of the signes, neither is there the same manner and meanes of partaking both.

29. From this Union followeth a communication of Praedication, whereby First, the signe is predicated of the thing signified, as when Sanctification of the heart is calling circumcision. 2. The thing signified of the signe, as when circumcision is called the Covenant, and bread the body. 3. The effect of the thing signified is predicated of the signe, as when Baptisme is said to regenerate. 4. A property of the signe is predicated of the thing signified, as when breaking which agreeth to the Bread is attributed to Christ. 5. A property of the thing signified is attributed to the signe, as when sacramentall eating and drinking is called spirituall.

30. The foundation of this relation arifeth, First, from the similitude or proportion of the signe to the thing signified: for such a likenesse although it doe not make a Sacrament, yet it is required afore to those things which doe make a Sacrament, and is laid as a foundation to them. Secondly, from the word of institution, which consists of a command and a promise. The command doth impose a duty of using the Creatures to that holy end. The promise doth give us to believe that we shal not so use them in vaine. 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 perfited with observation, and the use it selfe prescribed, of which here is so great force, that for default of it that is not a Sacrament to this or that person, being present in body or receiving, which to others is most effectuall.

31. The primary end of a Sacrament is to seale the covenant, and that not on Gods part onely, but consequently also on ours, that is, not onely the grace of God, and promises are sealed to us, but also our thankfulnesse and obedience towards God.

32. Therefore mysticall signes of holy things cannot be instituted by man, without prejudice and violation of the Sacraments, although they doe set forth mans duty only.

33. For although such signes are not properly Sacraments, yet they are signes Sacramentall, that is, they partake the nature of Sacraments and so cannot be instituted by man.

34. A secondary end is profession of Faith and love: for there are represented in the use of the Saraments, 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, especially with those who are members of the same Church.