The Substance of Christian Religion, Lecture 25
The five and twentieth Lords day.
Rom. 4. 11.
And be received the sign of circumcision, a seal of the righteousnes of the faith, which he had yet being uncircumcis…d▪ That he might be th… father of all them that believe, though they be not circumcised; that righteousnesse might be imputed unto them also.
THe Apostle in this place treats of the justificatification of Abraham which he so ascribes to him, that in him he sets down a pattern of justification to life▪ as well in respect of uncircumcised Gentiles, as of Jewes themselves. For this end the Apostle observes, and proposeth to be observed, that faith was reputed to Abraham unto righteousnesse, while he was yet uncircumcised, or in the fore-skin. Against which Doctrine, because it might be objected, that then circumcision was of no use to him: The Apostle answers by a probation in this verse, and denies the consequence; and gives a reason of this his denial thence, because there was another end and use of that Sacrament. For he was not therefore circumcised, that by circumcision he might be justified, but that by circumcision, as by a seal and sign he might have his righteousness, that was before imputed to him, the better confirmed. We have then in these words a description of a Sacrament of the Covenant of grace. 1. From its general notion; that it is a signe. 2. From its differencing notion, in which it is described by the use and end of this sign. The end is designed. 1. From its manner of signifying; being not onelyonly called a signe, but a seal. 2. From the object, or thing signified, which is the righteousness of faith, & the receiving thereof.
Doct. 1. The proper end and use of a Sacrament is, that it may confirm our faith.
This is hence collected; because Circumcision is here called a seal of faith, or of the righteousnesse of faith: For a seal, when it is set to Deeds, hath this proper use, that it ratifies and confirmes them; that is declares them solemnly to be sealed.
Reas. 1. Because since Sacraments are fitly and conveniently referred to faith and to grace, they ought of necessity to tend either to the first begetting of grace, or to the confirmation of it. And the first is performed by the Holy Spirit in our first calling, by the preaching of the Gospell; and the Sacraments are not instruments of our first call; therefore they tend not to the first breeding of faith in us, but to the confirming and strengthening of it more and more in us, after it is first begotten in us.
Reas. 2. Because often faith is begotten, though Sacraments be wanting, if they be not despised: But in any ordinary way, it is never so confirmed and strengthened, as it is when Sacraments are joyned with the Word.
Reas. 3. Because Sacraments properly belong not but to such as have faith already, and so can have no other use, but to confirm such parties faith, and to advance by it all other graces in them.
Use, Of Direction, what we ought to look to properly in the use of Sacraments; to wit, that by such holy Ordinances of God we may be more and more built up in our most holy faith.
Doct. 2. The Sacraments do no other way confirm our faith, or advance our salvation, then by way of signe and seal.
This is hence collected, in that the Apostle gives unto them this onelyonly way of operating in this place. Which that we may better understand, it is to be taken notice of, that a sign is either natural, or by institution or appointment; and that Sacraments are signes by appointment. Now in signes by appointment, the author appointing is alwayes to be looked to, and the end of his appointing. For seeing any appointment is as a mean, it hath an essential relation and dependance as well to the efficient, by which it is directed, as to the end whereunto it is directed. The author and appointer of a Sacrament is God alone, because no creature can appoint one, seeing none can perform that which in a Sacrament is signed and sealed, nor …ind God to perform it for them. The end of a Sacrament in general, is to help our infirmity, and a Sacrament helps it in a three fold manner.
Reas. 1. In respect of our understanding, whereunto they are notifying or knowledge-begetting signes, or as it were clear mirrours, wherein by the intermediate Ministry of our external senses we may behold the mysteries of God.
Reas. 2. In respect of our memory, whereunto they are admonishing signes, and as it were made perpetual remembrances or memorandums, by their orderly reiteration and renovation.
Reas. 3. In respect of our will, faith, and affiance, whereunto they are sealing signes, or most certain seals and pledges.
Use 1. Of Refutation, against Papists, who will have the Sacraments to work righteousnesse and grace in us, as physicall instruments, by the work done.
Use 2. Of Direction, in the use of them, that our chief care may be, by these means to lay hold on, and more and more to apply to our selves all these spiritual things, which by the Sacraments are signed and sealed unto us.
Doct. 3. The things which in the Sacraments are signified and sealed unto us, are in one word all the blessings of the New Covenant.
This is gathered from hence, in that the righteousness of faith is said to be sealed by the Sacrament of Circumcision. Now that righteousnesse by the trope Synecdoche, signifies all the blessings of the New Covenant, as appeares from verse 9. where the imputation of this righteousnesse is called the declaration of blessednesse▪ Now the same that is signified in one Sacrament, is also signified in another, as to the substance of the matter; though the manner be diverse; and so some benefits are more expresly signified in one Sacrament than in another.
Reas. 1. Because a Sacrament is after the fall a seal of the New Covenant, not as to this, or that part of it, but of the whole. For no Covenant, or Charter, though sometimes it may have many seals, uses to be confirmed as to one part of it by one seal, and to another part of it by another seal; but by all and every seal the whole is confirmed.
Reas. 2. Because Christ from whom every blessing floweth, is exhibited to us in every Sacrament. For as the Sacraments in the Old Testament, looked at Christ, as shadowes do at their bodies; so also, and that much more clearly in the New Testament, we are both baptized into Christ, and have communion with him in his body and blood, in his Supper. And w…en Christ is exhibited, there all the blessings that are prepared for us in Christ, are together with him exhibited to us.
Reas. 3. Because the blessings of life and salvation cannot be separated from one another; as for example, effectual Vocation, Justification, Adoption, Sanctification, Consolation▪ and eternal Glorification. When therefore one of these blessings is directly represented, indirectly also, and by consequence all the rest are signified and sealed.
Use 1. Of Information; 1. That we may learn rightly to distinguish between compleat Sacraments, and other Sacramental signes. For other signes and ceremonies, that do not signify and seal the blessings of the New Covenant, as they are such; though they are sacred signes, yet are they not presently Sacraments, to speak properly; that is, they are not of that nature and rank with Baptisme and the Supper. That we have in great esteem Christs most holy Sacraments, because in them we go about no less, than all that belongs to our eternal happiness.
Use 2. Of Admonition, that we never separate what God hath joyned together in the use of the Sacraments, which useth to be done by such, as seek onelyonly for remission of sins, but not for sanctification and preservation from sin; and that because they have not determined with themselves to amend their lives.
Doct. 4. By the Sacraments these blessings are not onelyonly signed generally, but also particularly to all that partake of them with true faith.
This is hence gathered, in that A…raham particular ly is said to have received the seal of his own righteousnesse in particular.
Reas. 1. Because the Sacraments are not so proposed to us, that they may seal on this condi…ion, t…at we have faith; but they alwaves presuppose faith al…eady to be in us; and so then they are offered to confirm, and do singularly confirm it.
Reas. 2. Because to every one in particular, and by name they are exhibited for their confirmation; and not in common onelyonly, as the Word is preached publickly.
Reas. 3. Because the manner of administration, and the Sacramentall actions that belong unto them, as washing in Baptisme, taking, eating, drinking in the Lord's Supper, consist in a particular application of the signes; and therefore also they signify a particular sealing of the things signified, unto particular persons.
Use 1. Is of Comfort, against scruples and doubts wherewith our minds are sometimes troubled. Because in the Sacraments duly administred to such as have right, God as it were from Heaven stretcheth out his owne hand, and holds forth in it his grace, and all the spiritual blessings of the Covenant, alike unto every one of us (thus participating) in our own proper and singular persons particularly.
Use 2. Of Admonition, that we neglect not the Sacraments, but diligently both prepare and fit our selves for them, and then seek after them, & receive them; because to neglect them, were to neglect our owne proper and singular consolation in particular.
Use 3. Of Direction, how we may rightly use the Sacraments; to wit, …o as in a singular manner, we seek our edification and advancement in this, that we see Christ there offering and giving his grace to us by name, and in particular, and accordingly, thus sealing to us in particular our salvation.