5. The case _de esse_, whether a man be a true christian or not, is in order before the case _de scire_, whether he be certain of it, or not.[337] He that is a hypocrite is bound by God first to know that he is so, and then to repent, and then to communicate. He that is sincere, is bound by God to know that he is sincere, and to be thankful, and to communicate; and man's neglect of one duty will not make God change his laws, which still bind them to all this at once.
[336] 1 Cor. xi. 28, 29, 31.
[337] 2 Cor. xiii. 5, 6.
Quest. XCVIII._ Is it lawful or a duty to join oblations to the sacrament, and how?_
_Answ._ 1. There is no question but a christian must give up himself, soul and body, with all that he hath, to God for his service; and this oblation is christianity itself.[338]
2. It is undoubted that the Lord's day is a fit time for our depositing what we have to spare for charitable and pious uses, and this is partly of divine appointment, 1 Cor. xvi. 1, 2.
3. No doubt but what we give to the poor, should be for God's sake, and from our love to God; and therefore must first be devoted or given up to God, and but secondarily to the poor.[339]
4. It is certain that the Lord's supper is as fit a season as any part of that day, for such oblations and collections. The ancient christians did therefore call it the communion, because in it they showed their love and communion, and feasted in common to that end. There are two several sorts of oblations which may lawfully be made (and fitly) at the communion. 1. The creatures of bread and wine should be offered or presented before God, as acknowledging him to be the Creator and Giver of all, and to desire his acceptance and benediction of them for that holy use. 2. Our alms or charitable contribution may be then fitly offered to God, that he may first accept it, and so it may be communicated to the church and poor. When we receive from God the most obliging benefits, when we return our greatest thanks, when we resign ourselves and all to God, it is then sure a seasonable time, to express all by the oblation of our benevolence: that hypocrites may not pretend that they are charitable in secret, but the church may have due notice of it, and the pastors be duly intrusted with it.[340]
[338] Rom. xii. 1; 1 Pet. ii. 5, 9.
[339] Matt. x. 42; xxv. 40, &c.
[340] 1 Cor. xvi. 1, 2.
Quest. XCIX. _How many sacraments are there appointed by Christ?_
_Answ._ The word sacrament hath so many significations, that it is not fit for the question till it be explained.[341] Passing all others now, we must take notice, 1. That our use of it is not so large as the Latin interpreter who putteth it for Mystery, but for A solemn dedication of man to God by a vow expressed by some sacred ceremony, signifying mutually our covenant to God, and God's reception of us and his covenant with us. And it is brought into the church from the Roman military oath called a sacrament, in which, as Tertul. "de Cor. Mil." showeth, the soldier sware fidelity and obedience to Cæsar, renouncing father, mother, &c. for his service, and swearing to prefer it, and its safety, before them all: see Martinius's reciting the oath out of divers authors. This is our sense of the word; let no man now that taketh it in other sense, pretend therefore that we differ in doctrine.
2. Seeing it is no Scripture word, it is not of necessity to the faith or peace of the church; but when disputers agree not of the sense of the word, they had best lay it by, and use such terms whose sense they can agree on.
3. The name sacrament is either taken from the covenant sworn to, or from the sign or ceremony of consent, by which we oblige ourselves, or from both together.
4. The covenant of christianity is different from a particular covenant of some office; and accordingly the sacrament is to be distinguished.
5. As civil, economical, and ecclesiastical offices are distinct, so are their several sacraments.
6. The solemn renewing of the sacred vow or covenant, without any instituted, obliging sign, is to be distinguished from the renewing it by such a sign of God's institution: and now I conclude,
1. As the word sacrament is taken improperly _secundum quid_, from the nobler part only, that is, the covenant, (as a man's soul is called the man,) so there are as many sacraments as covenants; and there is in specie but one covenant of christianity, and so but one sacrament of christianity, variously expressed.
2. As the word sacrament is taken properly and fully according to the aforesaid description; so there are properly two sacraments of christianity, or of the covenant of grace; that is, baptism, the sacrament of initiation, (most fully so called,) and the Lord's supper, or the sacrament of confirmation, exercise, and progress.