How do the sacraments become effectual means of salvation?

1. What is meant by [effectual means of salvation]?

Such means as, by the blessing of God, do fully attain the end for which they are appointed.

2. What is the meaning of these words, in the answer, [not from any virtue in them]?

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 rain-bow, of itself, has to prevent a deluge.

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

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.

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

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 baptized, he remained still “in the gall of bitterness, and bond of iniquity,”

5. 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]?

It is 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.

6. How is this error refuted?

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.

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

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

8. What do you understand by [the blessing of Christ]?

That divine power and life, wherewith he is pleased to accompany the sacraments, and other ordinances; and without which they would be utterly ineffectual.

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

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

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

Because we are utterly impotent of ourselves for any thing that is spiritually good.

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

[In them that by faith receive them].

12. What is it to [receive] the sacraments [by faith]?

It is to apply Christ, and the benefits of his purchase, as represented, and exhibited to us in them.

13. What doth the necessity of Christ’s blessing, and the Spirit’s working, in order to the efficacy of sacraments, teach us?

That the partaking of the sacraments, dispensed by some ministers, to the slighting of them, as dispensed by others, equally faithful, though, perhaps, differing somewhat in gifts; says, upon the matter, that the efficacy of the sacraments depends some how upon the administrator, and not upon the blessing of Christ only; contrary to 1 Cor. iii. 7. “So then, neither is he that planteth, any thing; neither he that watereth; but God that giveth the increase.”