The Covenant Sealed, Treatise · Chapter 11 · Section 4
SECT. IV. A Corollary from the former doctrine.
THen it followes by way of neceſſary Corollary from that which hath been ſaid;Anſwer to Sacramental engagements… nceſſary to ſalvation. that unleſſe the ſoul anſwer to Sacramental engagements, Sacraments are not efficacious for ſalvation to the receivers. This is a clear reſult from that which hath been ſaid, and is fully delivered by the Apoſtle, 1 Pet. 3.21. ſpeaking of the Arke of Noah, wherein few, that is, eight ſouls were ſaved by water: he adds, The like figure whereunto Baptiſme doth now ſave us by the reſurrection of Chriſt. The Arke did ſave thoſe that entered into it; Baptiſme doth ſave thoſe that are received into the Church by it. And whereas an objection is obvious, that Noahs Arke, and New-Teſtament Baptiſme doth much differ, and that in the very thing in which the ſimilitude is brought; few entered the Arke, and were ſaved by it, but myriads of thouſands are baptized; This the Apoſtle anſwers, in the Parentheſis there interpoſed, that the parallel lies not between the Arke and the outward act of Baptiſme, as by man adminiſtred, and there called the putting away the filth of the fleſh, (ſo there is a vaſt diſproportion, the outward act, as adminiſtred by man ſaves not,) but between the Arke and the inward work, which is The anſwer of a good conſcience towards God. That of Tertullian (which Beza ſayes, may ſerve as a Comment upon theſe words) is elegant: The ſoul is eſtabliſhed by anſwering, and not by waſhing. And further to clear this text, we muſt know that the Covenant hath a Propoſition in it, to which all in Covenant muſt give aſſent. He that believes, and repents, ſhall be ſaved. This aſſent is preſuppoſed in all thoſe that make actual improvement of the Sacraments. Faith and Repentance being the terms of the Covenant. And this Divines in their Treatiſes of Conſcience call foreign. Now in caſe we have the benefit of ſalvation by Sacraments, conſcience muſt anſwer (and a good conſcience, onelyonly can anſwer) But I believe I repent. This Divines call foreign; Then and not otherwiſe Sacraments ſave. Dr. Slater on Rom. 2.25. hath theſe words: Here I think the obſervation is eaſie, out of the body of the text, that the work done in Sacraments availes not to righteouſneſſe or ſalvation except the condition of the Covenant be performed by thoſe that partake them; firſt the condition, then the Antitheſis ſhewes it, if thou be a breaker of the Law, thy circumciſion is made uncircumciſion, that is all one to thee, as if thou hadſt never been circumciſed: yea, a gentile wanting the Sacrament, having obedience, is nearer heaven then thou that haſt the Sacrament and neglecteſt obedience: and weigh well that the Lord in promiſing or ſealing binds not himſelf to performance, but conditionally, that we perform our reſtipulation; and whence Sacraments ſhould have their efficacy, but from the promiſe and grace of God I ſee not. Circumciſion in the fleſh engaged the receivers to circumciſion in the heart, Deut. 10.16. where theſe did concurre, there was a man in Covenant, and upright in Covenant: And, Jer. 9.25. wrath is denounced of God againſt ſeveral Nations; and the circumciſed, and the uncircumciſed, in the threat are put in equipage together, equally and alike to ſuffer. And to take off all ſcruple or offence that might be taken, there is a diſtinction brought of Circumciſion in the fleſh, and Circumciſion in heart. Judah had Circumciſion in the fleſh to plead, but remained uncircumciſed in heart, and therefore fares no better then thoſe that were uncircumciſed in fleſh, Jer. 4.4. The Prophet commands, Circumciſe your ſelves to the Lord, and take away the foreskin of your heart, ye men of Judah, and inhabitants of Jeruſalem, leſt my fury come forth like fire, and burn that none can quench it, becauſe of the evil of your doings. On theſe terms the fury of the Lord is prevented. Thoſe Iſraelites that paſſed out of Egypt, into the wilderneſſe for Canaan, had the Cloud, and the Sea of the ſame uſe as Baptiſme: And Manna, and the Rock of the ſame uſe as the Lords Supper. The two former are called by the name of Baptiſme, and the two latter, Spiritual meat, Spiritual drink. All were baptized in the one, and all did eat and drink of the other; yet (ſayes the text) with many of them God was not well pleaſed, for they were overthrown in the wilderneſſe. If you would know who ſuffered thus under Gods diſpleaſure, the text tells you, Luſters after evil things, v. 6. Idolaters, v. 7. Fornicators, v. 8. Tempters of Chriſt, v. 9. Murmurers, v. 10. And Heb. 3.17. The Apoſtle demanding, But with whom was God grieued fourty years? anſwers, Was it not with them which had ſinned, whoſe carcaſes fell in the wilderneſs? Further demanding to whom ſware he, that they ſhould not enter into his reſt, but to them that believed not? Theſe wanting the anſwer of a good conſcience, fell ſhort of the Sacramental engagements, and alſo came ſhort of true happineſſe.Arguments evincing it. 1. This might be further evinced with arguments.
1. In this caſe where the ſoul anſwers not to Sacramental engagements, Sacraments are but as outward ſhadowes, and bare empty ſigns, and ſet out by the Spirit of God in Scripture with all their Rites and Ceremonies, (as other Ordinances of like nature) in the moſt low, deſpicable and undervaluing words that is poſſible. Baptiſme in the letter, is no better with the Apoſtle then putting away the filth of the fleſh; the cleanſing of the hands, the feet, or face from dirt or filth, is the ſame with it. The Phariſees waſhing of hands, yea, their waſhing of cups, platters, (as low as it is laid by our Saviour) was as efficacious and as acceptable. Circumciſion alſo when it led not to, but from Chriſt, is called by the Apoſtle by the name of Conciſion, Phil. 3.2. Any gaſh made in the fleſh, or rent in the garment, as well pleaſeth. The Apoſtle therefore, Rom. 2.25. ſaith, Circumciſion verily profiteth if thou keep the Law, but if thou be a breaker of the Law, thy circumciſion is made uncircumciſion. If you underſtand the Apoſtle ſpeaking the ſenſe of the carnal Jewes, with whom he had to deal, then you muſt underſtand the keeping of the Law in its full perfection; for to this Circumciſion, lookt upon, as a leading Law-Ceremony, did engage: He that is circumciſed is a debtor to the while Law; if we underſtand him ſpeaking of it as a ſeal of the righteouſneſſe of faith, then ſincerity is intended. If this be wanting, Circumciſion is uncircumciſion: where that of the heart is, there Circumciſion in Gods account, is; and where it is not, there Circumciſion is not, Rom. 2.28, 29. We are the Circumciſion, ſaith the Apoſtle, that worſhip God in Spirit and truth, when the cutting of the foreskin in thoſe falſe teachers was no better then Conciſion, the worſhip of God in Spirit in whomſoever it was, was Circumciſion.
Arg. 1 2. Sacraments in this caſe are onelyonly aggravations of ſin, and heightning of judgements. In caſe of uncircumciſion in the time of the Law, and Non-baptiſme in theſe times, ſins were no more then tranſgreſſions of the Law; but now they are breaches of Covenant: Then they would have been meerly rebellion againſt Soveraignty, but now they are Apoſtaſie, and treacherie. In Sacraments we cloſe with God, and take his Name upon us as his ſervants; in ſin we depart from him, and refuſe to ſerve him: Thus our bond is broke, and our moſt ſolemn engagements with God made void. In Baptiſme we undertake a profeſſion of Chriſt, in wayes of ſin we are treacherous towards him and ſtand up in hoſtility againſt him. When thoſe Iſraelites, Jer. 34. had covenanted with God to put away their ſervants, which contrary to the Law they had kept in bondage, and afterwards ſerved themſelves of them; we ſee what followes upon it, the Lord proclaims liberty to them, to the ſword, to famine and peſtilence. When we have once covenanted to put away our ſins, we have leſſe reaſon to ſerve our ſelves of them, or rather again to ſerve them, then theſe Iſraelites had to ſerve themſelves of their bond men and bond-women. The higheſt reproach is this way caſt upon Chriſt. No man leaves one Maſter, to betake himſelf to the ſervice of another, but he prefers in his judgement the latter before the former, eſpecially when he breaks all Bonds, Covenants, and Engagements for ſuch an exchange of ſervice. When a penitent perſon leaves ſin to come over to Chriſt, Chriſt hath honour. It appears that he is now in diſlike with ſin, and better pleaſed with Chriſt, But when a man leaves Chriſt, and his wayes to ſerve ſin, there is a reproach caſt upon Chriſt; and of this he is very ſenſible, Jer. 2.5. What iniquity have your Fathers found in me, that they are gone from me, and walked after vanity, and became vain? An aſperſion of iniquity is caſt upon a Maſter, when he is left, and the vaineſt of men is choſen; and this caſt upon Chriſt in the higheſt way in a Chriſtians turning to ſin, and in this caſe we ſee in what manner he expoſtulates and complaines.
3. In this caſe where conſcience anſwers not to Sacramental Arg. 3 engagements, thoſe two ſeals vouchſafed of God for his peoples benefit will ſtand one oppſite to the other, and will not anſwer each other. The ſeal of the Sacraments, and the ſeal of the Spirit, will be thus divided. The former may ſerve to give aſſurance that they are Gods in a viſible relation, but the other will be wanting to give an inviſible title. This reſtipulation of conſcience being no other then Sanctification, and Sanctification the impreſſion that the Spirit makes by way of ſeal, when we are not onelyonly not aſſured of this work of the Spirit, but aſſuredly want it, then our want of intereſt in Chriſt is evident: for if any man have not the Spirit of Chriſt, he is none of his. The viſible ſeal in the want of this impreſſe on their ſpirits is neceſſarily inefficacious.
4. When conſcience anſwers not to Sacramental engagements, Arg. 4 in participation of Sacraments, men ſubſcribe to the equity of their own condemnation, and give aſſent to the ſentence of death pronounced againſt them. Coming for the ſeals of the Covenant, they ratifie and eſtabliſh the terms of the Covenant. Now the Covenant hath penalties as well as promiſes, puniſhments as well as mercies, conſcience anſwering to Covenant-engagements, they are intereſted in mercies, conſcience witneſſing the contrary, they neceſſarily become lyable to judgements, and therefore the Apoſtle ſayes, He that eats and drinks unworthily, eats and drinks judgement to himſelf. That very kind of eating hath an obligation in it to ſuffering, and the equity of ſuch obligation, by ſuch a communicant is acknowledged. If an idle, unfaithful, purloyning, run-away apprentice, ſhould bear ſtripes from his Maſters hand, and ſhould upon it, produce his Indentures to implead his Maſter for reparations, theſe Indentures will give full evidence to the juſtice of his ſufferings, or a man that enjoyes a leaſe with ſeveral clauſes of forfeiture, and by non-payment of rent, or otherwiſe makes forfeiture, the producing of his leaſe for ratification of his title proves a nullifying and deſtruction of it: This is the caſe of an unbelieving, impenitent, diſobedient Chriſtian. All therefore that willl find comfort in Baptiſme, and expect it at the Lords Table, muſt ſtudy to come up to Covenant-engagements, and exerciſe themſelves continually to have a conſcience void of offence, both towards God, and toward man.