Q1. What is meant by effectual means of salvation?

A. Such means as, by the blessing of God, do fully attain the end for which they are appointed, 1 Thess. 2:13.

Q2. What is the meaning of these words in the answer not from any virtue in them?

A. The meaning is, that the sacraments have not any virtue or efficacy in themselves to confer salvation; being only among the outward and ordinary means of grace, which can have no more efficacy of themselves to confer any saving benefit than the rainbow of itself has to prevent a deluge.

Q3. Who are they who maintain that the sacraments have a virtue or power in themselves to confer grace?

A. The Papists, who affirm that the sacraments of the New Testament are the true, proper, and immediate causes of grace; and that the efficacy of them flows from the sacramental action of receiving the external elements.

Q4. How do you prove that the sacraments have not any innate or intrinsic virtue in themselves to confer grace or salvation?

A. From this one argument, that if the sacraments had any such virtue, then grace, or salvation, would be infallibly connected with the external use of them: but it is obvious from scripture, that after Simon Magus was baptised, he remained still "in the gall of bitterness, and bond of iniquity," Acts 8:13, 23.

Q5. Why is it said in the answer, that the sacraments become effectual means of salvation, not from any virtue in him that doth administer them?

A. It is so said in opposition to the Papists, who maintain, that the efficacy of the sacraments depends upon the intention of the priest; so that any benefit by them, is conferred, or withheld, according to them, just as the secret will of the administrator would have it.

Q6. How is this error refuted?

A. If the efficacy of the sacraments depended upon the intention of the administrator, then there could be no certainty about the efficacy of them at all; because no mortal can be absolutely certain about the intention of another; the secrets of the heart being known to God only, Acts 1:24.

Q7. From whence, then, have the sacraments their efficacy and virtue?

A. Only from the blessing of Christ, and the working of his Spirit.

Q8. What do you understand by the blessing of Christ?

A. That divine power and life, with which he is pleased to accompany the sacraments and other ordinances; and without which they would be utterly ineffectual, Rom. 1:16.

Q9. What is the working of his Spirit, which is necessary to make the sacraments effectual means of salvation?

A. Not only the planting of grace in the soul at first, but the drawing of it out into suitable exercise on all sacramental occasions, Zech. 4:6.

Q10. Why is the working of the Spirit necessary to the efficacy of the sacraments?

A. Because we are utterly impotent of ourselves for any thing that is spiritually good, John 15:5.

Q11. In whom are the sacraments (by the blessing of Christ, and the working of his Spirit,) effectual means of salvation?

A. In them that by faith receive them.

Q12. What is it to receive the sacraments by faith?

A. It is to apply Christ, and the benefits of his purchase, as represented, and exhibited to us in them, Luke 22:19, 20.

Q13. What may we learn from the necessity of Christ's blessing, and of the Spirit's working, in order to the efficacy of the sacraments?

A. It teaches us, that our whole dependence for the blessing, whether upon ourselves, when we partake of the sacrament of the supper, or upon our children, when we are sponsors for them in baptism, should be only on Christ alone, and the saving influences and operations of his Spirit, held forth in the promise, to accompany his own institutions; and therefore our partaking of these solemn ordinances, dispensed by some ministers, to the slighting of them as dispensed by others, equally sound and faithful, though perhaps in our esteem somewhat inferior in outward gifts, says upon the matter, that the efficacy of the sacraments depends, somehow, upon the administrator, and not upon the blessing of Christ alone: quite contrary to the mind of the Spirit of God, 1 Cor. 3:7 - "So, then, neither is he that planteth anything, neither he that watereth; but God that giveth the increase."

Q1. What is the first proper sense of this word sacrament?

A. It primarily signifies a solemn oath taken by soldiers, when they list themselves under a prince or general; and this oath was mutual.

Q2. Why do we use it, seeing it is not a scripture word?

A. Though the word be not found in scripture, yet the thing intended by it is, and that brings the word in use; for in the sacraments God obliges himself to us by confirming his covenant by it; Romans 4:11. And he received the sign of circumcision, a seal of the righteousness of the faith, which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also. And we oblige ourselves to God; Romans 6:3, 4. Know you not that so many of us as were baptized into Christ, were baptized into his death? Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

Q3. What is here meant by salvation?

A. By salvation is meant our complete and final deliverance from sin and misery, both temporal and eternal. From sin, Matthew 1:21. For he shall save his people from their sins. From misery, 1 Thessalonians 1:10. Even Jesus who delivered us from the wrath to come.

Q4. What is a mean of salvation?

A. A mean of salvation signifies any appointment of God, whereby he promotes and accomplishes his design of saving our souls; so the word is a mean; Romans 1:16. For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation, to every one who believes.

Q5. How does the word and sacraments differ as means of salvation?

A. The word is appointed to be the first means of begetting faith; 1 Corinthians 3:5. Who then is Paul? And who is Apollos? But ministers by whom you believed, etc. Sacraments are to seal and confirm it; Romans 4:11. And he received the sign of circumcision, a seal of the righteousness of faith, etc.

Q6. What is meant by an effectual mean of salvation?

A. By an effectual mean, is meant such a mean as fully obtains and accomplishes the end it was appointed for, 1 Thessalonians 2:13. Because when you received the word of God, which you heard of us, you received it not as the word of men; but (as it is in truth) the word of God, which effectually works also in you that believe.

Q7. Do not all the means of salvation prove effectual to men?

A. Though the means of salvation prove effectual to all God's elect, yet they are not so to others; Acts 28:23, 24. And when they had appointed him a day, there came many to him into his lodging, to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning until evening. And some believed the things which were spoken, and some believed not.

Q8. Do not the sacraments save all that partake of them?

A. No, they do not; baptism may pass on a cast-away; Acts 8:23. For I perceive that you are in the gall of bitterness, and in the bond of iniquity. And the Lord's supper may be received unworthily; 1 Corinthians 11:27. Wherefore, whoever shall eat this bread, and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.

Q9. What is the reason they prove not effectual to all?

A. Because their virtue and efficacy is not in themselves, but in God; for we see they work as God's Spirit concurs, or not concurs with them, as in the instance before given.

Q10. But is not that for want of wisdom, holiness, or zeal in the minister, that they have no more efficacy?

A. No, it is not principally, or only from thence; for it is not in the power of the holiest minister in the world to make them effectual; 1 Corinthians 3:7. Neither is he who plants anything, neither he who waters; but God that gives the increase.

Q11. Whence is it that sacraments become effectual?

A. It is only from the Spirit of Christ working in them, and by them on the souls of men; 1 Corinthians 12:13. For by one Spirit are we all baptized into one body,-and have been all made to drink into one Spirit.

Q12. What is the first instruction hence?

A. That men enjoying all the ordinances of the gospel, and partaking of the sacraments annexed to the covenant of grace, may yet perish forever; 1 Corinthians 10:3, 4, 5. And did all eat the same spiritual meat; and did all drink the same spiritual drink; (for they drank of that spiritual rock that followed them: and that rock was Christ.) But with many of them God was not well pleased; for they were overthrown in the wilderness; Luke 13:26, 27. Then shall you begin to say, we have eaten and drunk in your presence, and you have taught in our streets. But he shall say, I tell you, I know you not whence you are; depart from me all you workers of iniquity.

Q13. What is the second inference?

A. That men should not idolize some ministers for the excellency of their gifts, and despise others, seeing it is not in them to make the means effectual.

Q14. What is the last inference?

A. That in all our attendance upon the means of salvation, we should be careful to beg the Spirit and blessing of Christ, without which they cannot be effectual to our salvation. Of the Nature of Sacraments

Q1. Do the sacraments certainly save all that partake of them?

A. No: They who were rejected of Christ could say, We have eaten and drunk in thy presence, Luke 13:26.

Q2. Are they then effectual by any virtue in themselves?

A. No: For bodily exercise profits little, 1 Tim. 4:8.

Q3. Do they of themselves confer grace?

A. No: For if thou be a breaker of the law thy circumcision is made uncircumcision Rom. 2:25.

Q4. Is the thing signified of greater consequence than the sign?

A. Yes: For circumcision is that of the heart, in the spirit, and not in the letter, Rom. 2:29.

Q5. Does the efficacy of the sacraments depend upon the minister?

A. No: For who is Paul, and who is Apollos, but ministers by whom ye believed? 1 Cor. 3:5.

Q6. Does the goodness of the minister invigorate the sacrament?

A. No: For Philip baptized Simon, who yet was in the gall of bitterness, Acts 8:13, 23.

Q7. Does the badness of the minister invalidate the sacrament?

A. No: For Judas was numbered with us, and obtained part of this ministry, Acts 1:17.

Q8. Does the efficacy of sacraments depend upon the blessing of Christ?

A. Yes: Lo, I am with you always, Matt. 28:20.

Q9. And upon the working of the Spirit?

A. Yes: For it is the Spirit that quickeneth John 6:63.

Q10. And are they effectual to those only who by faith receive them?

A. Yes: He that believes, and is baptized, shall be saved, Mark 16:16.