The Covenant Sealed, Treatise · Chapter 12 · Section 1
SECT. I. The thing ſignified and ſealed in Sacraments.
THe whole uſe and office of Sacraments we have ſeen,Sacraments are ſuitable to Covenants. which is to ſeal the gift and grant of God in Covenant, as well as to ſignifie. The thing ſealed in them here comes to be ſpoken to, which is the righteouſneſſe of faith. There being a double Covenant given of God to man, one in mans integrity, whileſt he was in ſpiritual life, for preſervation in life; the other in mans fallen condition when dead, for reſtitution to life. There is a double righteouſneſſe anſwering to this double Covenant: The one inherent in man, to be wrought by himſelf, and called our own righteouſneſſe; The other wrought by a Mediatour in our ſtead, and made ours by Faith, and therefore called the righteouſneſſe of faith, and ſometimes the righteouſneſſe of God, being wrought by Chriſt who is God. And anſwerably to this double Covenant, and double righteouſneſſe, Sacraments of a double kind were inſtituted. The firſt without reſpect had to any Mediatour, confirming Gods engagements, on the terms of perfect obedience. The other with reſpect to a Mediatour, and Faith in him; confirming happineſſe to believers. The Sacraments of the Covenant of grace are of this latter ſort. They are ſigns and ſeales, as were the trees of life, and of the knowledge of good and evil, and ſeales of righteouſneſſe, as they were alſo, but of righteouſneſſe of another kind. The former were ſeales of the righteouſneſſe of works; Theſe are ſeales of the righteouſneſſe of faith. Thoſe were ſeales to aſſure a reward to our own righteouſneſſe; Theſe are ſeales to aſſure us of anothers righteouſneſſe, made ours by faith. From hence theſe two Obſervations follow; one implyed, the other in the words expreſt. The firſt which is implyed in the words, is, The righteouſneſſe of Faith is the great Promiſe of the Covenant of Grace.
The Apoſtle tells us of blindneſſe that in part happened to Iſrael, Rom. 11.25. and the blindneſſe was this, that they would not be brought to an acknowledgment of this righteouſneſſe; But in an high zeal made it their buſineſſe to eſtabliſh their own righteouſneſſe, Rom. 10.2, 3. It do's not appear that they wholly denyed the concurrence of all grace for the work of this righteouſneſſe in which they confided. The Phariſee, who is brought in to perſonate thoſe of this opinion, ſaith, God I thank thee, I am not like other men; He therefore did acknowledge ſome kind of diſcriminating grace; But it was his own act, thorow grace, a righteouſneſſe inherent, and not through grace imputed; wrought by himſelf, and not by another in his ſtead, in which he confided. This obſervation might have been pertinently and properly ſpoken to, in this place, being that on which the Sacraments are bottomed; A flaw here muſt needs be the undoing of all. The Jew miſtaking here was at loſſe of all his pains, in ſacrifices, Sacraments and all other perſonal performances. When he had carried on this with the greateſt vigour, and alacrity; he was ſtill too ſhort, and this held him back that he look't not after any other righteouſneſſe, and ſo periſhed without any ſuch righteouſneſſe as was able to juſtifie. I ſhould not therefore have wholly paſt this by, but that a long expected and greatly deſir'd Treatiſe on this ſubject is ſent to the Preſſe, and will for a good ſpace of time prevent this piece, where the Reader, I doubt not, will find full ſatisfaction. I ſhall therefore wholly paſſe it by, and come to the Obſervation which the words expreſly hold out.
The righteouſneſſe of faith is ſealed in the Sacraments of the Covenant of grace.
This enters we ſee the definition a Sacra-ment,Propoſitions holding forth this righteouſneſſe. and is expreſſely laid down in the text of the Apoſtle, and for a right underſtanding of this great priviledge here ſealed ſome Poſitions or explicatory Propoſitions muſt be laid, Propoſition 1 down.
1. This is called the righteouſneſſe of faith (as before was hinted) in oppoſition to, and to diſtinguiſh it from the righteouſneſſe of works required in the Covenant, entered with man in his integrity; and which the Jewes for a great part conceited they were bound to anſwer acccording to the letter of the precepts of the Law, for the attainment of ſalvation. That of works is called by the name of our righteouſneſſe, Rom. 10.3. Phil. 3.18. being to be done by our ſelves, in our own perſons; as alſo by the name of the righteouſneſſe of the Law, being required at our hands by the Law, ſo that ſalvation gained this way, is of our ſelves, of works, Epheſ. 2.8, 9. This other is called the righteouſneſſe of faith in this text, as alſo, Phil. 3.9. Heb. 11.7. Faith being the hand that receives it of Gods free gift, by grace; it is called alſo the righteouſnſſe of God, Rom. 10.3. Phil. 3.9. Either as being the gift of God, which that phraſe ſeems to imply, the righteouſneſſe which is of God by faith, or elſe as being the work of Chriſt, that is God. So that ſalvation this way gained is of grace, and the gift of God, Epheſ. 2.8. Theſe two are ſtill oppoſed one to the other; when one is followed, the other is quit and left, Rom. 10.3. They being ignorant of Gods righteouſneſſe and going about to eſtabliſh their own righteouſneſſe, have not ſubmitted themſelves unto the righteouſneſſe of God: ſo alſo, Rom. 10.5, 6. Moſes deſcribeth the righteouſneſſe which is of the Law, that the man which doth theſe things ſhall live by them: but the righteouſneſſe which is of faith ſpeaketh on this wiſe, &c. Phil. 3.9. Not having mine own righteouſneſſe which is of the Law, but that which is through the faith of Chriſt, the rigteouſneſſe which is of God by faith.
2. This righteouſneſſe is ſynechdochically put for the whole Propoſition 2 of the Covenant of grace that intereſts us in this righteouſneſſe, and ſo it muſt be taken in thoſe words of the Apoſtle forequoted: The righteouſneſſe which is of faith ſpeaketh on this wiſe, that is, the Covenant which intereſts us in the righteouſneſſe of faith, ſpeaketh this language; ſo that Sacraments ſealing this righteouſneſſe, they ſeal the whole of this Covenant.
3. All the bleſſings and priviledges following upon, and following Propoſition 3 from this Covenant unto true and full bleſſedneſſe, are here by the like figure comprized, as appears by the Apoſtles words, v. 9. Commeth this bleſſedneſſe then upon the circumciſion onelyonly, or upon the uncircumciſion alſo? For we ſay that faith was reckoned to Abraham for righteouſneſſe. This righteouſneſſe, and bleſſedneſſe, is made one and the ſame in thoſe words of the Apoſtle.
Propoſition 4 4. Chriſt the Mediatour of the Covenant, that brings man into Covenant with God, is the fountain from whence all this bleſſedneſſe comes, in that by him this righteouſneſſe is wrought, ſo that he is the whole of all that good, that is comprized in the Covenant, and ſealed in the Sacraments This is plain in that of the Apoſtle, Rom. 10.4. ſpeaking of the error of the Jewes, in going about to eſtabliſh their own righteouſneſſe, and their non-ſubmiſſion of themſelves unto the righteouſneſſe of God; he ſaith, that Chriſt is the end of the Law for righteouſneſſe to every one that believeth, that is, finie conſummans (as Gomarus ſaith) not conſumens. The end at which the Law aimed, and not putting an end and period to it. One Chriſt aſſumes to himſelf; It becometh us, to fulfil all righteouſneſſe, Matth. 3.15. The other he diſclaimes, Matth. 5.17. Think not that I am come to deſtroy the Law or the Prophets: I am not come to deſtroy, but to fulfil. The Law calls us to righteouſneſſe, but is not able to work it in us: Chriſt hath done it for us, and in our ſtead. He is therefore called our righteouſneſſe, 1 Cor. 1.30. Jehovah our righteouſneſſe, Jer. 23.6. ſo that whereſoever we prove that Chriſt is ſealed to us, in the Sacrament, or any other benefit flowing from Chriſt as Mediatour, there is a ſufficient proof of this obſervation.
Propoſition 5 5. Faith is here conſidered, as an inſtrument receiving this righteouſneſſe, and intereſting us in this Covenant-promiſe. They that will not allow that faith ſhould be called an inſtrument of juſtification, yet are not much troubled that it ſhould be called an inſtrument that receives Chriſt, that doth juſtifie. And if either may be allowed, (as I do not doubt but that both will hold current) this will hold, that faith is conſidered here as an inſtrument, and not as a work, neither yet as an inſtrument of the ſoul, producing any act beyond its ſelf, as the hand is the inſtrument to the ſoul in labour, but as receiving, and taking in a gift from God. This the Phraſe of the Apoſtle, Phil. 3.9. doth clear. The righteouſneſs of God by faith; otherwiſe it might be ſtiled the righteouſneſſe of works; yea, when the words are the righteouſneſſe of faith, the meaning muſt ſtill be, the righteouſneſſe of works; as a man when he receives pay for threſhing or digging, receives pay for working. But theſe are made directly oppoſite one to the other, and not confounded one with the other, Rom. 10.5, 6. Faith therefore is conſidered not as a work or habitual grace in the ſoul: So conſidered it is a branch of our own righteouſneſſe; but as an inſtrument applying Chriſt, and intereſting us in his righteouſneſſe.
Theſe Poſitions being premiſed,The Point proved. the Obſervation may be eaſily proved, that the righteouſneſſe of faith, or the righteouſneſſe of God by faith, is ſealed in the Sacraments of the Covenant of grace, and may be made good in an induction of particulars. Circumciſion, the leading Sacrament of the old Covenant is expreſly here ſpoken to, and here we ſee what is the thing ſignified in it, and ſealed by it. And in caſe we ſaw no more in it, then the moſt carnal amongſt the Jewes ſaw, that it was a note of diſtinction between them, and others that had no viſible relation to God in Covenant, yet we know that this diſtinction was grounded and founded in Chriſt.By Scriptures. The one ſtood in a viſible relation to him, and the other were ſtrangers from him. And the Apoſtle, Col. 2.11, 12. is full in the proof of it. Having ſaid, that we are compleat in Chriſt, enjoying him we want nothing, it might be objected, that we want the very leading Ordinance which receives a people into viſible Communion with God, which was Circumciſion; The Apoſtle anſwers, that in him we are circumciſed, with the circumciſion made without hands, in putting off the body of the ſins of the fleſh by the circumciſion of Chriſt. This, Circumciſion did figure, Deut. 30.6. Jer. 9.26. Rom. 2.28, 29. And this is the work of Chriſt, as we ſee in the Apoſtles words, and therefore circumciſion led to him.
For the following Sacrament of the Paſſeover, if we look to the letter of the inſtitution, together with the explication given, we ſhall find it a memorial of a temporal mercy. It is the Lords Paſſeover, Exod. 12.11. that is, a memorial that the Lord paſſed over them when he ſmote the Land of Egypt, v. 13. But this is no concluding Argument, that it ſealed not Chriſt, or the righteouſneſſe of Chriſt by faith, as may (God willing) be made to appear when we ſhall have occaſion to ſpeak of the Cloud, that guided Iſrael out of Egypt, the Sea that they paſſed through, and Manna and the rock whereof they ate and drank. This deliverance celebrated in the Paſſeover was in and through Chriſt, as is gathered from the blood that was to be ſtruck on the two ſide-poſts, and on the upper door-poſt of their houſes, Exod. 12.7. But moſt clearly from the Apoſtle, 1 Cor. 10.9. He there ſayes they tempted Chriſt; but they tempted him, from whom they had defence, and preſent deliverance: And therefore the Apoſtle expreſly calls the Paſchal Lamb by the Name of Chriſt, 1 Cor. 5.7. For even Chriſt our Paſſeover is ſacrificed for us. And John Baptiſt had reſpect to it as well as to other Sacrifices of the Law, when pointing out Chriſt, he ſaid, Behold, the Lamb of God which taketh away the ſins of the world, Joh. 1.29. This is ſo clear in the Sacraments of the New Teſtament, Baptiſme and the Supper of the Lord, that proofs do not need.
By Reaſons.And the Reaſons of it are clear.
Reaſon 1 Firſt, Sacraments are for power againſt ſin, and pardon of ſin, as appears by thoſe frequent Texts produced for the working power of Sacraments, which need not to be repeated; But by Chriſt we have power againſt ſin, Without him we can do nothing, Joh. 15.5. We can do all things through Chriſt that ſtrengtheneth, Phil. 4.13. In him we have the Circumciſion made without hands, which is the putting away the body of the ſins of the fleſh, Col. 2.11. By Chriſt we have pardon of ſin, God hath ſet him forth a propitiation through faith in his blood, Rom. 3.25. The blood of Chriſt cleanſeth from all ſin, 1 Joh. 1.7. Chriſt then is ſignified and ſealed in the Sacraments.
Reaſon 2 Secondly, Sacraments are for ſalvation, that is their end, in common with all other Church-Ordinances whatſoever. Baptiſme ſaves, 1 Pet. 3.21. But ſalvation is through Chriſt, He is the Authour of eternal ſalvation, Heb. 5.9. Neither is there ſalvation in any other: for there is none other Name under heaven given among men, whereby we muſt be ſaved.
Reaſon 3 Thirdly, Sacraments lead to the Covenant, and confirm by way of ſeal, all whatſoever that there in word, is made over. This is done in all ſeals which ſerve for ratification of grants. When you ſee a ſeal you muſt find the uſe and latitude of it in the Covenant, ſo it is in Sacramental ſeals, God entering Covenant with Abraham to be his God, and the God of his ſeed, which was a Covenant for true bleſſedneſſe, Matth. 22.31, 32. Circumciſion was inſtituted for confirmation of it, and put (as we ſee in the Text) as a ſeal to it. When Chriſt had promiſed his fleſh for meat, and his blood for drink, being to leave the world, he iuſtituted ſigns for memorial which are ſeals of it: With this explanation or comment of his own upon them, This is my body which is given for you, this Cup is the New Teſtament in my blood. And that Chriſt is the great Promiſe for bleſſedneſſe in the Covenant, and that in him all Covenant-promiſes are made good, needs not to be proved. Chriſt therefore is ſealed in the Sacraments.
1. This we are ſo to underſtand,The doctrine by rules explained. that as all happineſſe and true bleſſedneſſe is comprized under the righteouſneſſe of Faith, (even all that the Apoſtle looked after and made his ambition to compaſſe in lieu of all thoſe priviledges, which he once had Rule 1 made, and falſe teachers his adverſaries ſtill did make matter of their glory, Phil. 3.8, 9.) ſo every Sacrament, that is a ſeal of this righteouſneſſe of faith, ſeales all whatſoever is given of God in Covenant to his people. If there be thouſands of things made over in any grant, one ſeal is the confirmation of all; and though the ſeales be many, (as Ameſius obſerves) yet all that is paſſed in Covenant is made good in each. Our Juſtification, Adoption, Perſeverance, Glorification, and whatſoever elſe in order to theſe or any of theſe, a people upright in Covenant may expect from the hand of God, is under ſeal, in every Sacrament confirm'd unto them. So that, whatſoever it is that the Word promiſeth, that the Sacraments by way of ſeal ratifie and confirm unto us. Abraham had this righteouſneſſe of Faith revealed to him by promiſe, the Goſpel being preached to him, Gal. 3.8. He had alſo the Land of Canaan given in promiſe as a ſpecial gift to his poſteriry; This was now confirm'd alſo to him in his Circumciſion. The righteouſneſſe of faith was, as the marrow and ſubſtance of the gift, and therefore the Apoſtle puts it into his definition: yet the gift of the Land of Canaan, which was onelyonly an adjunct annexed (as Chamier obſerves) is confirmed with it. Every baptized man hath the righteouſneſſe of Faith in Promiſe, and ratified to him in Baptiſme, and whatſoever elſe is made over in promiſe by reaſon of any ſpecial calling or relation which is of God, is confirm'd in Baptiſme likewiſe. When we are put of God into any way, we have his promiſe, Pſal. 91.11. to be kept in that way. This promiſe is aſſured and confirmed in Baptiſme, Miniſters are called of God, and commiſſioned for their work, in which we know they have many and large promiſes; all of theſe in their Baptiſme are confirmed to them.
Rule 2 2. Sacraments ſeal theſe bleſſings not onelyonly univerſally, and in the bulk, but with particular application, to every one that doth partake of them. The Word holding this out indefinitely unto us, that he that hath the Son hath life, and that unto whom God gives his Son, with him he gives all things; that, eating the fleſh, and drinking the blood of Chriſt, believers have eternal life: here a particular tender is made of his body and blood in theſe viſible Elements of water, and of bread and wine. The water is paſſively received in Baptiſme, the bread and wine actually taken, eaten and drunk in the Lords Supper. In either whole Chriſt, and the whole of all the benefits of Chriſt is tendred and to be received. So that what miracles extraordinarily were to particular promiſes, as we read in Scriptures, for the confirmation of thoſe that beheld them, and for whoſe ſake they were wrought; that Sacraments ordinarily are, and ſerve for, as to true bliſſe and eternal happineſſe. This Bellarmine, lib. 1. de Sacram. in gen. cap. 24. charges on his adverſaries, quoting Melancton and Luther for it, and we are content willingly to own it; and among many others which he charges as errours, he ſayes this is the chief, and diligently to be refuted: therefore he ſets himſelf profeſſedly againſt this uſe of Sacraments, and will not have them to ſerve by way of ſeal for confirmation of our faith in particular. And this he endeavours with five ſeveral Arguments.