The Covenant Sealed, Treatise · Chapter 11 · Section 7
SECT. VII. A further Corollary from the former Doctrine.
THen let all take heed that they look for no more from Sacraments, then God hath put into them,We are to look for no more from Sacraments then God hath put into them and promiſed to do by them. and hath promiſed to work by them, leaſt looking unto them, and waiting for them, as the troops of Tema, and companies of Sheba, for the ſtream of Brooks which vaniſh when they wax warm, and are conſumed out of their place, they be confounded, and coming thither be aſhamed. And this caveat is no more then needs, ſeeing men in all times have been wonderfully apt to delude themſelves upon account of their fruition of outward Church-priviledges;Mens aptneſſe to delude themſelves in Sacramental priviledges. and in particular, Sacrament-priviledges. And to this they are induced by divers reaſons. 1. Becauſe Sacraments are an honour, which God hath vouchſaf'd to his people, and denyed to others that ſtand not in that relation, and they cannot think that it is in vain, that ſuch an honour is conferred upon them. 2. There are great promiſes annext to them, and made to thoſe that make right improvement of them. The bread is the Communion of the body, and the wine in the Lords Supper the Communion of the blood of Chriſt, 1 Cor 10.16. It is the New Teſtament in Chriſts blood ſhed for many for the remiſſion of ſins, Matth. 26.28. Baptiſme ſaves through the reſurrection of Chriſt, 1 Pet. 3.21. As many as have been baptized into Chriſt, have put on Chriſt, Gal. 3.27. Inſomuch that we have been taught that in Baptiſme we are made children of God, members of Chriſt, and inheriters of the Kingdom of heaven; Theſe promiſes are ſtreight applied; without any eye had to the terms and Propoſitions annext to them, like unto men that look at dignities in offices, and never regard the burthens. 3. Intereſt in Sacraments is not onelyonly a priviledge, but a duty; not onelyonly an honour, but a work of obedience in them that partake of them. To be baptized with water, and to eat of the Bread, and drink of the Cup in the Lords Supper, is a duty, as it was to be circumciſed in the fleſh of the foreskin, and to eat the Paſchal Lambe at the time appointed, and there is danger in neglect of theſe: This gives ſome eaſe, and ſpeaks ſome peace to the conſcience, that they have done the Command of the Lord. 4. They are yet matters of eaſe, eſpecially New-Teſtament-Sacraments; Here is no mortification of the members, no crucifying of the fleſh, no cutting off the right hand, or plucking out the right eye; and therefore no marvel that men could wiſh that all Religion were in them, and hope that ſalvation may be gained by them. Laſtly, Thoſe of theſe conceits, have alwayes met with teachers to ſooth them up in them,In all Ages ſome have over-highly advanced Sacramental priviledges. and carry on their deluſion. How high was Circumciſion ſet up in the Apoſtles times, as in regard of the neceſſity of it, Acts 15.1. Certain men which came down from Judea, taught the brethren and ſaid, Except ye be circumciſed after the manner of Moſes ye cannot be ſaved: So alſo in regard of the power and efficacy of it? and therefore the Apoſtle was put to it to warn men in that way of the deluſion, and to give that undervaluing term of conciſion to it, Phil. 3.2. After-age produced Schoolmen, and Popiſh Writers to magnifie them, affixing, and limiting ſalvation (except in ſome caſes extraordinary) to the water in Baptiſme; and how great things they aſcribe to the body of Chriſt received, if no barre be put, (which they underſtand of the Sacramental bread) is very well known. But as ſome have obſerved, where poyſon growes, providence takes care that there be antidotes found, ſo none of theſe ever appeared in the Church, but ſome by the good hand of God have ſtood up in oppoſition. How mightily did the Prophet Jeremy oppoſe himſelf againſt that over-high opinion that the Jewes in his time had of Circumciſion? Jer. 9.25, 26. As alſo Paul, making uſe of his authority againſt the Jewes in his time, and diſputing at large againſt it, Rom. 2. And the Apoſtle Peter foreſeeing (it ſeems) that Baptiſme would be ſet up as high among Chriſtians as ever Circumciſion was among the Jewes, makes it his buſineſſe to prevent it. Having affirmed that Baptiſme ſaves, he is careful to let us know that it is not by its own power, but by the reſurrection of Chriſt, that is, Faith in the Reſurrection: and further explains himſelf, that it is not the outward act alone, but as anſwered with an inward work that hath that power, as you have heard. And Popiſh Schoolmen making it their work (as we have heard) to advance Sacraments to that height, Proteſtant Writers in a ſull ſtream have appeared to ſet them on their right bottome, and to make it appear what it is that Scripture attributes to them, and what in their right uſe may be expected from them. Calvin's words, lib. 4. inſtit. cap. 14. Sect. 14. are high and notable, having oppoſed the doctrine of nuda ſigna, which makes Sacraments to be bare and naked ſigns: On the other hand (ſaith he)bRurſum admonendi ſumus, ut iſti vim Sacramentorum enervant, uſumq prorſus evertunt, ita ab adverſâ parte ſtare alios qui arcanas neſcio quas virtures Sacramentis affingunt, quae nuſquam illis à Deo inſitae leguntur. Quo errore periculoſè falluntur ſimpliciores et imperiti, dum et Dei dona quaerere docentur ubi reperiri minime poſſunt et à Deo ſenſim abſtrahuntur, ut pro ejus veritate meram amplexentur vanitatem. Magno enim conſenſu Sophiſticae Scholae tradiderunt, Sacramenta novae legis, hoc eſt, quae in uſu nunc ſunt Eccleſiae, juſtificare et conferre gratiam, modo non ponamus obicem peccati mortal…s. Quae ſententia dici non poteſt, quàm ſit exitialis et peſtilens, eo que magis, quod multis ante ſaeculis magna Eccleſiae jactura in bonâ orbis parte obtinuit. Planè certe diabolica eſt, nam dum juſtitiam cirra fidem pollicetur, animas in exitium praecipites agit: deinde quia juſtitiae cauſam à Sacramentis ducit, miſeras hominum mentés, in terram ſ… apte ſponte plus ſatis inclinatas, hâc ſuperſtitione illigat ut in ſpectaculo rei corpore ae potius quam in Deo ipſo acquieſcant. we are to be advertis'd, that as thoſe weaken the efficacy of Sacraments, and utterly overthrow their uſe, ſo there are others on the other hand that aſſign I know not what vertue to them, ſuch that we never read that God ever put into them: which errour (ſaith he) dangerouſly deceives the ſimple, and unlearned; Whileſt they are taught to ſeek the gifts of God where they cannot be found, they are by degrees drawn from God to imbrace meer vanity inſtead of truth. For the Schooles of Sophiſters with great conſent have taught that the Sacraments of the new law, (that is, thoſe that are now in uſe among Chriſtians) do Juſtifie, and confer grace, provided that we put no barre of mortal ſin. Which opinion (ſaith he) hath been of more deadly danger than can be ſpoken: and ſo much the more, becauſe for many Ages, to the great loſſe of the Church, it hath prevailed. It is certainly (ſaith he) devilliſh; for whileſt it promiſeth Juſtification without Faith, it caſts ſoules headlong to deſtruction. And upon that account, becauſe they derive the cauſe of righteouſneſſe or Juſtification from the Sacraments; by this ſuperſtition they ſo enſnare the poor ſoules of men, (over-much of their own accord inclined to earth) that they had rather reſt in a corporeall element than in God himſelf. This is his entrance upon the diſpute. That which he hath further upon it, in four whole Sections is very well worth the reading. The conſent of other Writers of his time, and that have followed after him, as a cloud of witneſſes, might be produced: but this (as the Reader hath heard) is already done to my hand. And when ſome of reverend eſteem, and ſingularly deſerving in the Church of God, have gone overmuch on this hand, as ſoon as it was carried abroad in Manuſcripts, a learned Manuſcript of Mr. Gatakers met with it, and afterwards appearing in print as a Poſthumous work, this, as ſoon as it came to the Authors cognizance by his zeal to the truth followed it. And let me here adde to that which hath been ſaid, that if nothing elſe, yet experience might correct this overhigh conceit of the work of Sacraments. That which we evidently ſee is not wrought by Sacraments, we cannot believe they are aſſign'd of God to work. This Propoſition hath certainly reaſon in it; They certainly do that office, which God hath aſſign'd and appointed them. But we evidently ſee that they do not actually work all that they figure out, even where (according to theſe) there is no bar put; therefore there is no cauſe to believe that they are deſign'd of God for it. Here I might inſtance in their failing in the work of remiſſion of ſin in Infants, ſeeing when they come to growth we oft ſee them in that way of ſin, that ſtands not with actual forgiveneſſe. But I know that many that here are adverſaries confeſſe an interciſion of Juſtification, and therefore this is not againſt them: and others that admit not that doctrine ſpeak of a double Juſtification, one, for the ſtate of Infancy; another of thoſe that are of growth upon their acceptation of Chriſt by faith: and therefore though ſins be remitted in Infancy, and afterward, upon their acting of ſin, charged, here is no ſuch interciſion of juſtification, which Arminians hold, and their adverſaries oppoſe. I ſhall therefore wave this, and inſtance in the failing of Baptiſme in the work of regeneration, which is as well figured out in Baptiſme, as that other of remiſſion of ſin. Baptiſme comes not alone to remove the guilt; but alſo to correct the power of original corruption, and ſo to work in us a freedome from the power of ſin, as well as the pardon of it. And in caſe Baptiſme effects this work, how is it that ſin in Infants is ſo apt to ſhew it ſelf? that as ſoon as they act, they are ſo readily prone to act that which is evill. When Saul ſaid he had done the Commandment of the Lord, Samuel had a confutation ready; What means then (ſayes he) this bleating of ſheep, and lowing of oxen in mine ears that I hear? 1 Sam. 15.14. If Gods command had been done, a ſheep had not been left to bleat, or an oxe to low in his hearing. Here is a real confutation as ready; If Infant-baptiſme cleanſes from original ſin, the root being dead, what means ſuch abundance of living, lively branches? How come all thoſe complaints of the timely growth of ſin in Chriſtians children? Why have not Paedobaptiſts found a real confutation of their Adverſaries in their iſſue? being able to ſhew them their young ones, as averſe from ſin as a fiſh is to a life in the ayr, when the children of their adverſaries wanting that nature-healing medicine, are wholly addicted to it. Neither Iſraelites nor Chriſtians were ever able to hold out ſuch an experiment. And if this were our received doctrine, it would neceſſarily herein infinitely ſtrengthen Anabaptiſme; when Anabaptiſts have ever found the greateſt oppoſition from their pens, that never acknowledged any ſuch power in Sacraments. And in caſe it ſhould fall out, that our Adverſaries were in the truth, and we in an errour, concerning this power in Sacraments, I cannot poſſibly ſee what great danger can any way follow to us upon it, ſeeing that if Sacraments confer grace, this way, ſo far above our expectation, we among others ſhall yet have our ſhares in it. Our Infants are in no ſuch errour with us, and they put no more bar to the working of Baptiſme, then the Infants of others. And therefore all benefits which thus follow upon Baptiſme, are theirs. And we urge all of growth to ſee that their conſciences anſwer to all Covenant, and Sacramental engagements; which in caſe it be done, will acquit them from putting any bar to any ſuch ſuppoſed work. As a man that takes a medicine, not underſtanding the worth of it, ſhall have equal benefit with him that moſt mightily extols it: ſo we, whether in Infancy or Age, notwithſtanding any ſuch ignorance ſhall reap this unexpected benefit by either of both of the Sacraments. Mr. Hooker, (who delivers himſelf in that manner touching the efficacy of Sacraments, that a man cannot tell on what part he ſtands) lib. 5. Eccleſ. pol. Sect. 57. ſaith, It greatly offendeth, that ſome when they labour to ſhew the uſe of the holy Sacraments, aſſign unto them no end, but onelyonly to teach the mind by other ſenſes, that which the Word doth teach by hearing. Whereupon how eaſily neglect and careleſſe regard of ſo heavenly myſteries may follow, we ſee in part by ſome experience had of thoſe men with whom that opinion is moſt ſtrong. For where the Word of God may be heard, which teacheth with much more expedition, and more full explication any thing we have to learn; if all the benefit we reap by Sacraments be inſtruction, they which at all times have opportunity of uſing the better means to that purpoſe, will ſurely hold the worſe in leſſe eſtimation. To this I may well anſwer; 1. I know not who thoſe be, that have given offence that way; They at whom this learned Authour is apt to take exceptions, and moſt profeſſedly oppoſeth, do not limit the uſe of Sacraments within ſo narrow a compaſſe, as barely to teach the mind, or help the underſtanding, that is not, according to them, their whole work. As they are ſigns, they have a twofold other uſe. 1. As marks of diſtinction, to ſeparate Gods own from ſtrangers. 2. As bonds of obedience to God, ſtrict obligations to the mutual exerciſe of Chriſtian charity, provocations to godlineſſe, preſervations from ſin. The Authour himſelf layes down both of theſe; and I ſcarce think that in this, he hath ever been excepted againſt by any. As ſeales, they have a further work upon the will, for the ſtrengthening of our Faith, in aſſured confidence of the promiſes, as our Authour hath likewiſe obſerved. In regard of the weakneſſe that is in us, they are warrants (ſaith he) for the more ſecurity of our belief. 2. I ſay, they read the Scriptures with little heed, and it may be feared, as little benefit, that do not conſcienciouſly make uſe of all thoſe helps, to which Scriptures lead; and that they lead to the uſe of Sacraments is evident. 3. If that the Word and Sacrament were two diſtinct teachers without reference one to the other, and it were left to my choyce which to take, I ſhould make uſe of the better, and leave the more inferiour. If I ſhould be neceſſitated to take the one, and leave the other, the Word ſhould be choſen. But ſeeing that the Sacraments are an appendant to the Word, given us in charge there, and the whole uſe of them by the Word is taught, no man can conſcienciouſly uſe the one, in neglect of the other. But let us ſee whether that which the Authour himſelf delivereth be not as much offenſive, as this at which he ſeems ſo greatly offended. Having laid down 3. ſeveral uſes of Sacraments, he addes, But their chiefeſt force and vertue conſiſteth not herein ſo much, as that they are heavenly Ceremonies, which God hath ſanctified, and ordained to be adminiſtred in his Church, firſt as marks, whereby to know when God doth impart the vitall or ſaving grace of Chriſt unto all that are capable thereof; and ſecondly as meanes conditionall which God requireth in them unto whom he imparteth grace. For ſith God is in himſelf inviſible, cannot by us be diſcerned working, therefore when it ſeemeth good in the eyes of his heavenly wiſdome, that men for ſome ſpeciall intent and purpoſe ſhould take notice of his glorious preſence, he giveth them ſome plain and ſenſible token whereby to know what they cannot ſee. For Moſes to ſee God and live was impoſſible, yet Moſes by fire, knew where the glory of God extraordinarily was preſent. The Angel by whom God indued the waters of the pool of Betheſda with ſupernatural vertue to heal, was not ſeen of any, yet the time of the Angels preſence known by the troubled motions of the waters themſelves. The Apoſtles by fiery tongues which they ſaw were admoniſhed, when the Spirit, which they could not behold, was upon them. In like manner it is with us: Chriſt and his holy Spirit, with all their bleſſed effects, though entring into the ſoul of man, we are not able to apprehend or expreſſe how, do notwithſtanding give notice of the times when they uſe to make their acceſſe, becauſe it pleaſed Almighty God to communicate by ſenſible means thoſe bleſſings which are incomprehenſible. Who would not wiſh that theſe elegancies might univerſally hold, and that as ſure as Moſes knew that God was extraordinarily preſent in the burning buſh, and the diſeaſed in Jeruſalem knew that the Angel was preſent when the waters were moved, and the Apoſtles that the Spirit was come down, when they ſaw the fiery cloven tongues; ſo in receiving of the Sacramental ſignes, we might as aſſuredly know, that vital, and ſaving grace is imparted to us, and that theſe ſenſible meanes do as aſſuredly communicate theſe incomprehenſible bleſſings. But ſeeing thoſe marks of diſtinction between the viſible people of God, and thoſe that are ſtrangers to him, work no otherwiſe, as to vitall and ſaving grace, than hath been ſpoke, let us take heed leſt theſe diſſimilitudes do not draw us to imbrace a cloud inſtead of Juno, when it ſhall appear that they have not ſo much of elegancy, but are anſwered with equal incongruity. If they be ſuch marks as theſe inſtances ſeem to hold out to us, how are they then conditional means, to communicate theſe bleſſings? Upon what condition I marvel was it that Moſes knew that God was in the buſh? Or the Inhabitants of Jeruſalem, that the Angel was in the water? Or the Apoſtles, that the Spirit was come down upon them? Theſe were undoubtedly to be lookt upon as unconditionate communications of the reſpective preſence of God, his Angel, and his Spirit. And how this ſtands with that which preſently after we find in our Authour, I know not, (unleſſe many grains be allowed to abate the height of them) that Sacraments are not Phyſical, but moral inſtruments of ſalvation, duties of ſervice and worſhip, which unleſſe we perform as the Authour of grace requireth, they are unprofitable. For all receive not the grace of God which receive the Sacraments of his grace. Moſes undoubtedly did enjoy the preſence of the Angel, and the Apoſtles the preſence of the Holy Ghoſt. Let us then learn to uſe them, as the Authour of grace requireth, and that is as ſigns and ſeales, as his choſen veſſel to convey his grace here teaches.
I ſhall onelyonly adde in this place. If Sacraments work as ſignes and ſeales, then they muſt be allowed to have that whole work on all that are Communicants, which as ſignes and ſeales they can poſſibly effect, either for the bettering of their underſtanding, or farther engagements in wayes of godlineſſe, and that by the help of the Word, they may help the underſtanding even of unregenerate perſons, and make diſcovery of ſtrong engagements to wayes of godlineſſe, can ſcarce be queſtioned. If the Word can teach the unregenerate by hearing, then the Sacraments being appointed for viſible teaching-ſignes, by the help of the Word may alſo teach them by ſeeing, and unregenerate men making profeſſion of their relation to God, may here ſee further engagements and provocations to godlineſſe. This effect cannot be denyed to be poſſible in Sacraments, as ſigns, at leaſt upon ſome perſons in unregeneration; and when they further ſee all the glorious priviledges of the Covenant, upon the terms propounded of God to be attainable, may they not be of ſingular uſe as ſeales to put them on, and ſtirre them up in all conſciencious uſe of means to riſe up to the anſwer of conſcience? And ſo as the Word as an inſtrument in Gods hand, by inſtructions, motives, exhortations and other provocations is a means for converſion; ſo may the Sacraments as appendents to the Word, and by the help of it be herein ſerviceable likewiſe, which is the whole that I do or ever did attribute to Sacraments, ſo much as in a poſſible way, of converſion.