A Complete Body of Divinity, Sermons · 229 (Question 91)
SERMON CCXXIX.
QUESTION XCI.
HOW do the Sacraments become effectual means of Salvation?
ANSWER.
THE Sacraments, become effectual means of Salvation, not from any vertue in them, or in him that doth adminiſter them; but only by the Bleſſing of CHRIST, and the Working of His SPIRIT in them that by Faith receive them.
WE have taken an account of the firſt of theſe Outward and Ordinary Means, whereby Chriſt communicateth to the Elect… the benefits of Redemption, viz. the Word; it now follows that we paſs to the ſecond, which is the Sacraments. I muſt confeſs, that the Method followed by the Authors of the Catechiſm, ſeems to be Cryptical. Out of doubt, the natural Order of things requires, that we firſt inquire into the Nature of the thing, and know what it is, in order to our further Satisfaction about the nature and manner of its Operations. Here therefore for the better reſolution of the matter before us, it is neceſſary to offer ſomething Preliminarily, tho' we reſerve the more full Diſquiſition of this matter for the next Enquiry.
AND here, touching the Word Sacrament, it is acknowledged, not to be uſed expreſly in the Word of God, but hath been made uſe of in the Church, to expreſs ſomething which is pointed to in the Word of God; and it hath been ſo in proved time out of mind; as there are other words that are not in the letter in holy Writ, but are by cuſtom made neceſſary to be improved, the better to communicate to us the things which they are uſed for. But the word it ſelf hath been ſo uſed by the Ancients, and ſo abuſed by the Papi…ts. that it needs a diſtinct Conſideration. The Fathers ſometimes uſed it more laxly, and ſo they called every Myſtery in Religion a Sacrament; and on that account the Vulgar Tranſlation, where-ever the word Myſtery is uſed, do render it Sacramentum; which hath introduced great Errors into the Viſible Church. But we know that he Primitive Fathers were alſo wont to put a more narrow ſenſe upon the Word, and uſed it, for the Seals of the Covenant. The word is borrowed from the Ancient Romans, and refers to the Military Oath that was given to their Soldiers when they were liſted in the Army, which they called Sacramentum; in which, together with their ſolemn binding themſelves by Oath, to be true and faithful to their Service & Subjection, they laid down a Pledge, or performed 2 certain Rite, for the Confirmation of it; and from this it is applied by Chriſtians, to ſignify the outward Signs and Seals of the New Covenant, together with the Spiritual meaning of them: And this is the thing which now comes under Conſideration: a more full Explication whereof will come afterward. We may therefore take a brief account of the matter contained in the Anſwer. And here,
1. IT is ſuppoſed that theſe Sacraments are Means appointed for the promoving of the Salvation of ſinful Men. As God hath ordained ſome of fallen Adam's Poſterity, to obtain Eternal Life by Jeſus Chriſt, ſo he hath laid out the Means that are to be uſed in order to the bringing it about. And as the Salvation of Sinners depends on him, ſo the way wherein it may be obtained by them depends on his good pleaſure. This then is one of thoſe Media. And this ſeems to acquaint us for what purpoſe theſe are to be uſed by us; as alſo what Obligation all that would nouriſh a good hope of Salvation in them, are under, to make uſe of theſe Means in order thereto. And if this uſe be neglected, all other pretences about them will be vain.
2. IT is alſo ſuppoſed that theſe Sacraments, as Means, are made effectual for Salvation: That there is ſuch an efficacy which accompanies them, as produceth this effect in the Subjects of participation. And it would be an impeachment of the Wiſdom of God, if he ſhould appoint Means for and End, to which they are no way ſerviceable. And the whole Service of Means, as ſuch, is to promote the end they were deſigned for. We are not to ſuppoſe, that they muſt attain this end, in all with whom they are uſed, or elſe God muſt loſe the Glory of them: And it is evident, that many that have them are not ſaved by them, and yet there ſhall a Glory redound from that alſo unto God, 2 Cor. 2.15, 16. For we are unto God a ſweet ſavour of Chriſt, in them that are ſaved, and in them that periſh. To the one we are the ſavour of death unto death, and to the other, the ſavour of life unto life. But as this was the prime reaſon of God's appointing the means, becauſe he had purpoſed the Salvation of Sinners, and would uſe them for that end; ſo except there be thoſe to whom theſe are ſerviceable unto Eternal Life, this end is wholly loſt.
3. WE may obſerve, that as the purchaſing of Salvation for us belonged to Chriſt alone, ſo the Application of it to us, belongs to the Holy Spirit. In which Application there are two things to be conſidered, viz. the putting of them into a ſtate of Salvation by Converſion, and the preſerving of them in this ſtate unto perfect Salvation. And we ſhall find that there are the Means appointed by God, for both of theſe; and indeed, the are none of the Means, but are uſeful to each of theſe purpoſes, among a profeſſing People: Altho' it muſt be confeſſed by all, that the Sacrament of the Supper is no Converting Ordinance, for the bringing over of a Gentile People to the Chriſtian Faith; and in no other ſenſe can that Aſſertion be truly underſtood.
4. WE may obſerve, that the Sacraments, as Means, are to be conſidered, not as Separate from, but as in Conjunction with the Word to which they are annexed. We before obſerved, that the principal Medium of this, is the Word of God; by which we are ſaid to be begotten, and by which we do grow. And here it is very certain, that the Sacraments are given to confirm the Covenant of Grace, and to ratify the Articles of it, and are to that end to be improved, if uſed aright: for which reaſon they are to be uſed Concomitancy with the Word, in which the Covenant it ſelf is exhibited, and by which alone we can know what it is that is Sealed in the Sacrament.
5. HENCE it follows, that the Efficacy of them to Salvation, is by eſtabliſhing & confirming us on that Covenant, and promoting of the Grace of it in us. And becauſe Sacraments are Seals of the Covenant, they preſume that there is ſuch a Connection, and that the Perſons ſo Sealed are under that Covenant which is by this confirmed. But then, that we be not miſtaken, we muſt obſerve, that as there are ſome who are only in the Covenant by an external Profeſſion, ſo there are others who are in it alſo, by a cordial Reſignation. Hence we have that diſtinction, Rom. 9.6. Not as though the word of God hath taken none effect. For they are not all Iſrael, which are of Iſrael. Now, how far the Sacraments may be made effectual on the former for their Converſion, by the Co-operation of the Spirit, I ſhall not here inquire: But our preſent Inquiry is only about the way and manner of their Operation of God's E…ect, for the bringing of them to Eternal Life. That they are thus made effectual to God's Choſen, is denied by none that call themſelves Chriſtians, but ſuch as are gotten in their vain conceit above Ordinances and Means, and pretend only to immediate Inſpirations. But about the manner of this there are no ſmall debates between us and our Popiſh Adverſaries. I deſign not to enter the Liſts here, but only to eſtabliſh the Truth of this matter, according to the Rules laid down in the Word of God. And all that is requiſite to be ſaid to this, is fully comprehended in the words of the Anſwer which we have before us. And this is laid down both Negatively, and Affirmatively: Which may be conſidered,
1. NEGATIVELT: And this expreſt in two Things,
1. NOT by any Vertue in them. The meaning of this is, that the things themſelves, or the Signs or Elements appointed have not any natural Vertue in them as ſuch, that is ſuited to the producing of ſuch an effect in the Subject recipient. There is no natural connection between Water, Bread, and Wine, or any of thoſe things that were made uſe of in the Old Teſtament, to produce or promove ſaving Grace in him that receiveth them. And here we are to diſtinguiſh between a vertue in them, and a vertue accompanying of them: The one is Natural, but the other is Supernatural, the one is Phyſical, the other Moral. Now, as it is certain, that all the Means which God uſeth for the Converſion and Salvation of Sinners, have not that in themſelves alone, which will produce this effect, no not the Word it ſelf, ſo more peculiarly is this to he applied to Sacraments; and that becauſe they are only Signs and Seals, whoſe Operation cannot be natural, but only moral. AND it is certain, that the Grace of the New Covenant, is not ſo united to the Sacraments, that every one that receives them muſt needs with it participate in that Grace, the contrary to which is abundantly evident in Multitudes to whom they become inſtrumental of their Damnation. And we know, that all the Elements that are uſed in the Sacraments, are Corporeal things, which cannot have any power in themſelves to confer Grace, which is of a ſpiritual nature. Beſides, that the Elements ſo uſed & ſeparated, are the ſame in kind, and of an equal natural vertue, with the reſt of the kind; and if it were from the nature of the thing, common Water, Bread, and Wine, would as well ſerve to this end, as that which is Conſecrated, which no Man of ſenſe dare to affirm. Moreover if the uſe of thoſe under the conſideration of their being Signs and Seals, is of an ar…trary inſtitution, they muſt have their uſe from that ſeparation and d…ication, whereby they are arbitrarily diſtinguiſhed from other things, which properly belongs to arbitrary Signs. And to add no further here, the Subjects of the Adminiſtration, is ſuppoſed to have already the Grace, to which it is a Seal. And hence when t…s Vertue is at any time aſcribed to the Sacraments, it is a Sacramental ſort of Language, frequently uſed in the Scriptures. And tho' the Grace is ſet before Men in theſe Signs, yet it is ſo only objectively, and morally to exe…t… them …ſ…ce…ve it; which is a thing very different from their doing of it naturally.
2. NOR by any Vertue in Him that Admi…i…eth them. Here alſo there is much … to no purpoſe. But we may take the ac…t of this matter in two Particulars,
(1.) IT doth n…t depend up…n the State of the Perſon … …ing. To… many make a great deal m… of this than they ought: For t… …s true, that all good Chriſtians will deſire … their Miniſters ſhould he G…dly Men, … ſuch as are notoriouſly Sea…dal us …ugut to … by from the diſperſing of the Holy Thi… …f God's Houſe; yet the Vertue of the Ordinances diſpenſed by them, hath not its de…ce upon their being Gracious: … did, … Chriſtian could exerciſe his Faith … the be…t of any Ordinance, but muſt … in ſuſpenſe, whether it doth him good … and if it becauſe, th… he may have good …ds of Charity to believe that he … Godly Man, yet he may be miſta… … grounds, and he may be for all … …erate Man. But as, if he were the … Man on Earth, and did moſt … deſire …o impart ſaving good to thoſe … …o, yet he can do nothing of it, … 3. … then is Paul, and who is Ap… … …in…ers by whom ye believed, even as the … every man? I have planted, Apollo w…ter… … at G…d gave the increaſe. So then, neit…er … that planteth any thing, neither he that w…eth: but God that giveth the increaſe. So if he be moſt unworthy, a…d himſelf a ſtranger to the Grace of God, yet this cannot hinder the Operation of Grace by and with the Ordinances, though the outward act of it comes through his hands.
(2.) NOR is …t from the actual Intention of the Perſon who Adminiſtreth. It is true, it is the duty of all Goſpel Miniſters to carry this deſign in all their Miniſterial acts, that God may be glorified, and Souls may be furthered to Salvation, and any further than they do ſo, they will not be accepted with God, but condemned. But this tho' it may hurt them, yet it ſhall not hinder, but God will promove the intended Benefi… thereby. Our Adverſaries indeed place much upon this, and would perſwade us, tha… if he that Adminiſtreth, hath not a cordial …te…i… … to Adminiſter it for the end that Chriſt Inſtituted it, that Sacrament ceaſeth to be a Sacrament. But this is to make it to depend on the preſent frame of the Man, ſo that tho' in all the Externals of it, he Adminiſters according to Goſpel. I…ſtitution, it is …d, and can do no good, for want of this Intention. But this labours of the ſame …ult with the other, and falls under the ſame Exceptions and it is al…e perri…ous. It gives more to Man than is …s due, and ſo far allows him the d…ſp…l of Grace, as that it muſt depend on his Intentions; by which we may make …oid a… Ordinance of Chriſt, which is abſurd. And by this means, …o Chriſtian can ever tell, whether he hath been at an Ordinance or no; for how ſhall he kn…w the heart, thoughts and deſigns of him that diſpenſeth it. Paul ſeems to be quite of another mi…d, when he uſeth th…ſe words, Phil. 1.13. &c. S…me indeed …re…ch Chriſt even of every … …ſe and ſome …ſ…ſ good …l. But theſe Thi…gs will farther appear in the next, Hence.
2. AFFIRMATIVELY. And here we are to obſerve Three Things that do concur to the tendring of the Sacraments effe…tual, for the Advancement of this great end of it.
1. IT derives from the b…ſ…g of Chriſt. This is to be underſtood gene…a…ly with reſpect to the Sacraments themſelves. There are many that deſpiſe them profeſſedly, and that becauſe of the carn…l …iements uſed in them, and caſt a great deal or ſcorn upon them, and count them only to the more Earthly Diſpenſation of the Old Teſtament, preſuming a more Spiritual one, under the New Teſtament. And others do ſo practically, by a neglect of ſeeking participation in them, but are content with u… them. But we here underſtand, that whatſoever is their own vertue, yet being under Chriſts Bleſſing, they muſt have their Efficacy. Here then, by the Bleſſing of Chriſt, we are not to underſtand the Application of this Grace by which they attain their end, for that will come under the next; but his Inſtitution or Appointment of them for this end and purpoſe, and giving us a Precept about them. And here we muſt, by way of Anticipation, brie…r obſerve, which will afterwards be more diſtinctly inſiſted on, viz. THE Sacraments themſelves, are parts of Inſtituted and not of Natural Worſhip and the, in…ly depe… … Sovereign Pleaſure of the Inſtitut…r. It was at … liberty whether to appoint them or …o, and if the had not ſo, they had not been ſpecial Means of Salvation. That the things choſen by him, as Flements, are meerly Arbitrary, as to the number, kinds, and uſage of them. That he…ce the Sacramental uſe and efficacy of them depends on his Inſtitution, by vertue whereof they are Authorized. And that he had ſuch an Authority, he himſelf aſſerts, Math. 28.18.19. And Jeſus came, and ſpake unto them ſaying. Al… p…wer is …ven unto me in heaven and in earth. Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghoſt. And hence if this Seal of his Authority be … them they becomne weak & beg …, as the Old Teſtaments Sacraments …. And that when Chriſt … Sacraments, … a Bleſſing … included in the Inſtitution, … I …i…tu…ed them, but for ſuch …, and Sanctified them to it, that … it: and accordingly there … Bleſſing annexed, Mat. 2….20. … all things whatſoever … you: and is, I am with you … the end of the world. Amen. Exod ….3…. In all pieces where I record my … I will … unto thee, end I will bleſs thee. And his ſhews us a vaſt difference between Ordinances of Mea…s Inſtitution, and them which Chriſt himſelf hath appointed; he hath promiſed his Bleſſing with theſe, but … with theſe; theſe therefore may be uſed in Faith, and not the other.
3. IT derives alſo from the Working of the Spirit of God. Thus we formerly obſerved it is in reſpect of the Word: and indeed, all the Ordinances of God's appointment, are but Inſtrumental, and can do no more, than he who only ca… w…eld them, is pleaſed to do by them; an Inſtrument cannot do any thing of …, for then it would be an Agent. Now that there is ſuch an Operation of the Spirit … every … who is ſavingly benefited by the Sacraments, will appear in that, (1.) THERE muſt be a Prime E…ent, elſe … would … nothing at all. If they have no Natural Vertue in them for this, as hath been … obſerved, there muſt be ſome Vertue … Abroad to give them their Operation (2.) NO other, or Inferiour Agent, is able to … by them: The Subject recipient of theſe … do it for himſelf; ſome cannot underſtand the meaning of the Signs, how then … they Morally apply it to themſelves; this is notorious in Infants, when they are B…ized; and as to others, they cannot Work Grace in the Unconverted, nor Advance it is the Converted, but there muſt be a Superiour Power to do it, Phil. 2.13. For it is God which worketh in you, both to will and to do of his good pleaſure. Nor the Adminiſtrator, for his good will is incapable of Working this, and if it could, a Godly Miniſter would certainly ſave all whom he diſpenſeth to. We are therefore told, Joh. 1.13. Which were born, nor of blood, nor of the will of the fleſh, nor of the will of man, but of God. (3.) THE Working of Grace in any, muſt proceed from Almighty Power. Nothing leſs is able to do it: Regeneration is from Above; and he that begins muſt alſo perfect the Work of Grace, if ever it be done; and though he doth it with means, yet he muſt do it, Heb. 12.2. Looking unto Jeſus the author and ſ…eiſher of our ſaith, who for the joy that was ſet before him, endured the croſs, deſpiſing the ſhame, and is ſet down at the right hand of the throne of God. Phil. 1.6 He only who raiſed Chriſt from the Dead, can do this for Men, Eph. 1.18, &c. (4.) THIS Work of Application, belongs to the Spirit, as his part in this great Work. Not that he acts ſeparately from the offer Perſons in the Sacred …inity, but that it is Aſſigned to his order and manner of Working: Chriſt therefore, when he had done his peculiar Work in purchaſing Redemption for us, ſent his Spirit to purſue it in the Application of it, Joh. 16.13. Howbeit, when be the Spirit of truth is come, he will guide you into all truth: for he ſhall not ſpeak of himſelf: but whatſoever he ſhall hear, that ſhall he ſpeak, and he will ſhew you things to come. Now becauſe he hath ſeen …cer to make uſe of the Ordinances, and among others the Sacraments in this Work of Application, he doth for that end ſet in with them, and Communicates his inco…comitancy therewithal, by which they become effectual: and hence the fruit is according as he is pleaſed to come home with Power to the Soul: If he comes not thus, they loſe all their Efficacy, i. e. have none that is ſaving: and it is very Obſervable, that the ſame Sacraments individual have contrary Operations on divers ſubjects.
3. THIS Vertue and Efficacy is derived, thro' their receiving of them by Faith. For when …e here deſcribes the ſubject of this benefit, by his entertaining the Sacraments, with the exerciſe of Faith about them, he thereby points at the manner of their Operation: And herein alſo do the Sacraments agree with the Word, and every Ordinance of Chriſt's appointment. Now we are told what was the reaſon why the Word did not profit all that heard it, Heb. 4.2. For unto us was the goſpel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. And how Baptiſm comes to be ſerviceable to Men, 1 Pet. 3.21. The like figure whereunto, even baptiſm, doth alſo now ſave us. It is true, this Faith, both as to the Principle, and the exerciſe of it, derives from the Spirit as the Author and the Upholder of it. AND as it is his Gift, ſo whenſoever, and whereſoever it applies itſelf to its Object, it is by his influence: But it is here inſerted to give us to underſtand of what ſpecial uſe it is for our getting the ſaving good of the Ordinances, for which reaſon an Evangelical Life is called a Life of Faith: and the ground of the Neceſſity that all that get ſaving good by the Sacrament, muſt receive them by Faith, will appear, if we conſider, 1. THAT in them are exhibited to Men, Chriſt himſelf, and all the ſaving Benefits that are purchaſed by him for Sinful Men. That indeed which is herein offered to our ſenſes, in ſome ſenſible Objects; and that which we are to apply theſe Objects to, is our ſenſible Powers. But there is ſomething elſe that is repreſented under theſe to our Moral Powers, as ultimately aimed at by the former; and this is that which renders them Sacramental. Now the Scripture aſſure us, that the great Object which is offered under theſe to the Eyes of our minds is Chriſt, on which account he is called the Rock, 1 Cor. 10 4. and the Paſſover, Chap. 5.7. and theſe ſaving benefits that flow from him, are ſhadowed under the Elements themſelves, and the uſefulneſs of them for our outward Man. 2. THAT the Vertue and Benefit of theſe, derive to us according as they are received by us. They have the Vertue in themſelves, whether we get good by them or no; but if we receive them not, they do us no kindneſs, nor are we bettered by them; but if we do, Vertue comes with them, and they become helpful to our Salvation. Hence that in, Joh 1.12. But as many as received him, to them gave be power to become the ſons of God, even to them that believe on his Name. 3. IT is the Vertue and Property of Faith thus to receive them. That all who are waſhed with the Water of Baptiſm, are not by it cleanſed from the Guilt and F…l…hineſs of Sin, is undeniable; not all that come to the Lord's Table, and there take & eat the Bread, and drink the Wine, that have been ſet apart for a Sacramental uſe, are not nouriſhed to Eternal Life, is alike evident: And who are they that miſs of this? But thoſe who bring not, nor exerciſe Faith in it; for Unbelief ſhuts him our. Whereas Faith in exerciſe, is the hand that receives Chriſt and his Benefits together with the outward ſigns: this diſcerns Chriſt through the ſigns, apprehends him and his Benefits as exhibited in the…, and thus entertains him in the Heart, and derives from him all that good, which an Unbeliever hath no acquaintance with; but like a …aperna…e, tarries at the other things which profit not.
USE. THIS may ſerve to direct us, what uſe to make of the Sacraments, if we w…d derive from them, the ſaving good, which is off red … in them. We muſt not deſpiſe or neglect them, for by ſo doing, we put wilfully from us the benefit which we might otherwiſe derive to ourſelves by them. And we muſt not reſt in them, as if they were Charms, and content ourſelves with the outward participation in them, as if they would communicate Grace to us, by the meer Operation of them; for ſo we ſhall deceive ourſelves, and do ourſelves more harm than good, by our partaking at them. But we muſt look upon them as Spiritual Ordinances, and labour to underſtand the meaning of them, and accordingly apply ourſelves to Chriſt, who is the Author of them, for his Bleſſing to accompany them to us; and wait for the Spirit, to come in with them to our Hearts, and give them their efficacy upon us; and look upon them with an Eye of Faith, and receive them as the Pledges of the Love of Chriſt to us; and thus ſhall we derive that by them, which ſhall give us …ac…e to Bleſs God for them while we Love, and forever.