A Complete Body of Divinity, Sermons · 230 (Question 92)
SERMON CCXXX.
QUESTION XCII.
WHAT is a Sacrament?
ANSWER.
A Sacrament is an holy Ordinance Inſtituted by CHRIST, wherein by ſenſible Signs, Chriſt, and the Benefits of the New Covenant, are repreſented, ſealed, and applied to Believers.
UNDER the former we took an account, how, or in what way the Sacraments become ſerviceable to the furthering of the Salvation of ſuch as God hath in Chriſt choſen to it. And tho' it come in ſomething immethodically, and occaſion ſomething to be ſaid by way of Anticipation; yet we muſt take things up in the order laid before us. And now we are to paſs to make a more diſtinct Inquity into the Nature of a Sacrament in general: And accordingly we have a deſcription here given us.
TOUCHING the Word Sacrament, nothing farther needs to be ſaid than what was noted under the former Inquiry. And if we are agreed about the thing, it is needleſs Curioſity to diſpute about the Word uſed to expreſs it by. And in vain do the Papiſts firſt make the Word Myſtery & Sacrament of equal extent. And becauſe they tranſlate the Greek word Myſtery where-ever …ſed, by Sacramentum, hence to make every thing that hath that Word uſed of it, to be a Sacrament of the New Teſtament; which hath occaſioned their extending them to Seven; the vanity whereof may hereafter be conſidered.
WE may now go upon the Inquiry into the Deſcription, which we had need to be the more diſtinct in, becauſe there are ſo hot diſputes in the World, upon every part of it. And the World hath been filled with doleful Tragedies on account of it. Here then,
I. WE have the general Nature of it; A Sacrament is an holy Ordinance Inſtituted by Chriſt. In this all Sacraments do agree. A Sacrament alſo in this agrees with all the other Ordinances, which belong to the Diſpenſation of the Covenant of Grace. And there are ſeveral Things included in this, which may be a little Explained.
1. IT is an Ordinance. An Ordinance in the general notion and uſage of the Word, is an Edict given forth by Authority, enjoyning Perſons to the doing of ſomething that is commanded by it: And in Divinity it is underſtood to be a part of Divine Worſhip. And called an Ordinance becauſe it was ordained by God, and hath the ſtamp of his Authority upon it, which … all that profeſs the true Religion to yield conformity … it. It is … for the …g…lat…g of the Ma…a the Service of God and ſo to be a Medium of C…mmuni… …e…we… G…d & him. There is a Worſhip due to God from the reaſonable Creature, which …th from the Nature of God and Man, and the relative between them … 2, 2. And there is a …ay in which G…d …s to be Worſhipped by Man, a…d whatſoever God reveals has Pleaſure in upon this account is called an Ordinance. And that the Sacraments are ſuch Ordinances is …r…e it from the Scriptures, in which theſe I ja…o…s are laid dows. And hence, Men … of neglect theſe, but they are guilty of Diſobedience to God's Authority.
2. IT is an Holy Ordinance. And this diſtinguiſheth it from all … Ordinances, as refer to common things. A t…i…g … then ſaid to be …ly, according to Scripture language, when it is ſeperated from …, …ſecrated to Divine uſe. He…ce we have the Expreſſion of H…neſs t… the Lord. And though there is an Holineſs which is to be endeavoured by us in all that we do, becauſe we ought to do all to the Glory of God; yet there is a peculiar ſeparation of ſ…me Duties and Ordinances, which do therefore properly belong to his Worſhip, and are accordingly to be referred to the firſt Table, in which Holineſs is required, as Righteouſneſs is in the ſecond; and hitherto the Sacraments belong, and are not to be made uſe of but in the Worſhip of God. And hence we read of the … Commandment, 2 Pet. 2.21.
3. IT is Inſt…ted. This gives a more particular Specification of the thing. The Word Ordinance, is ſometimes uſed generally, as comprehending all the Duties in which Men are enjoined, whether by the Law Moral or Poſitive, tho' frequently it is reſtrained to the latter. Here then we may conſider, that the Laws of God are ranked under two Heads, the Law of Nature, and the Law Poſitive. The Law of Nature is the ſame for Subſtance with the Law Moral, and it contains ſuch Commands in it as Nature itſelf teacheth Men to be Duty: or the reaſon of the Law is grounded in the thing commanded; the ſum whereof was put into the two Tables, or Ten Commandments; in the firſt of which Tables are the Duties of Worſhip directed to, in which Natural Worſhip is required in the Firſt Command, and Poſitive i… the Second. And thoſe Poſitive Precepts which are given with reſpect to Worſhip, as to the way and manner of the performance of it, are called Inſtitutions. And the reaſon why they are ſo called, is becauſe the Obligation of them is laid in the Arbitrary Pleaſure of God ſo to enjoyn them; for although God uſeth his Wiſdom in appointing, and adapting of things to the end and uſe of them, yet he alſo aſſerts his liberty in the Injunctions themſelves: If he had not appointed them, they had not been Duties, and if he …epe…d that Injunction, they ceaſe to be ſo any longer. And ſuch are the Sacraments; ſuch were th…ſe under the Old Teſtament, which alſo were on Chriſt's coming and accompliſhing the things p…inted at in them, made …d. And of the ſame Nature are thoſe under the Goſpel. They are Sacred Ceremonies, and are of the ſame force now on Chriſt a… as the other were on the Jews, under the Moſtical P…ing…y, which were given under awful Sarc…, ſeverely threatning thoſe that deſpiſed them.
4. IT is Inſtituted by Chriſt. In this we are directed to the Author of them. If they are Ordinances, they muſt then c…me forth with Authority, elſe they could not be binding; nor would it be a tranſgreſſion to neglect them; and becauſe they are Divine Ordinances binding the Conſcience, they muſt be given by Divine Authority; for God alone is the Lord of the Conſciences of Men. And hence it follows, that neither Angels nor Men, can lawfully inſtitute a Sacrament, but it muſt be an uſurpation upon God's Prerogative; neither have they Authority to make void …y which God hath commanded. Hence there is a threatning againſt both, Rev. 22 18, 19. For I testify unto every men that heareth the words of the propheſ… of this …. If any man ſhall add unto theſe things. God ſhall add unto …im the pl…es that are written in this …. And if any man ſhall take … from the … of the back of this propheſie, God ſhall take away his part …ur of the back of …ſe, and … of the Lo…y city, and from the things which are written in this back. And when it is ſaid they are Inſtituted by Chriſt, it not only ſuppoſeth his Divine Power, but alſo intimates that they belong to the New Covenant, or the Diſpenſation of Grace to fallen Man There are the Inſtitutions of the Trees of Life and Knowledge given in the firſt Covenant to Man in his Integrity, but theſe came from God as Creator and Governour; but all that are given to fallen Man proceed from Christ as Mediator, who was ordained Mediator to diſpenſe the Treaty between God and Man, conſidered as Apoſtate; and one Office which he bears in thi…, is that of a King, in which a diſpenſatory Power is committed to him, Mat. 23.18. And to this belong all the Sacraments given to the Church, from Adam …s fall, till the end of the World, and therefore they muſt needs have a bottom deſign of Grace in them. And hence we have that expreſſion of the Apoſtle, 1 Cor. 11.23. For I have received of the Lord, that which alſo I delivered unto you.
II. WE have the ſpecial Nature of a Sacrament in the remainder of the Anſwer: In which by ſenſible Signs, &c. And herein they are differenced from all other Ordinances of Inſtitutions that are appointed; there is an Inſtitution for Preaching the Word of God; and Inſtitution for Orders and Offices in the Church of God; an Inſtitution for the Adminiſtration of Diſcipline in the Church. But a Sacrament differs from all of theſe: And the main differences are grounded in the ſpecial Nature of theſe. And the Subſtance of this may by reduced to two Heads, viz. the parts of a Sacrament, and the Union there is between th…ſe parts: Under which latter we may conſider the end and uſe of it. The former of theſe is uſually called the matter of a Sacrament, the latter, the form of it, or that which conſtitutes it a Sacrament.
1. WE are acquainted with the Parts of a Sacrament, or the Matter whereof it conſiſts: And theſe are two; which we uſually diſtinguiſh into a Sign, and the thing ſignified by it. A Sacrament doth not conſiſt of one thing, but there is ſomething Concrete and Complicate in it. And thoſe things which conſtituted the matter of it, are vaſtly different in their Natures. Theſe parts of matter do therefore conſiſt of a Sign, and the thing which is ſignified by it. And it belongs eſſentially to a Sacrament, that there are both theſe things in it,
(1.) ONE part of the matter whereof a Sacrament conſiſts, is a ſenſible Sign. This is uſually the External and Viſible part of it; and without ſuch a thing there can be no proper Sacrament. And we are to obſerve, that it muſt be a Sign, or elſe it cannot be Sacramental; it is not from the Nature of the thing itſelf that it is ſo, but from its being uſed as a Sign of ſomething elſe. Now the Nature of a Sign is to hold forth and intimate ſome other thing than itſelf, and to carry an intimation of it with it, or to acquaint us, that ſuch another thing, is or ſhall be; for a Sign, is either to point us to a thing, or elſe to confirm us about a thing, that it ſhall be. And is very frequently uſed in Contracts, or Obligations and Covenants, when they are Subſcribed and Sealed. And on this account the Sacraments are called Signs, particularly Circumciſion, Gen. 17 11. And ye ſhall circumciſe the fleſh of your fore skin, and it ſhall be a taken of the covenant betwixt me and you. And the Paſſover, Ex…d. 12.13. Now Signs, are ſome Natural, and carry the ſignification in them of ſomething elſe from the very properties of them; and ſo the break of the Day is a Sign of the approaching of the Sun: Others are Arbitrary, and there is no neceſſary Union between them, …d the thing that they ſignify, but it is according to Agreement or Appointment. And were it not for ſuch an Appointment, they would be no Sign at all of the thing: and ſuch are all the Sacramental Signs appointed by Chriſt; He is pleaſed to put this ſignification on them; and though he hath pleaſed to adapt theſe ſo, as that in the Nature of them, we may be Inſtructed about the thing they repreſent, there being ſome Analogy, though very dark; yet that is not the thing that makes them to be Signs; but only the Inſtitution that they are under: and it muſt be a ſenſible Sign, i. e. it muſt be ſomething which we muſt be able to diſcern by our Senſes, and receive inſtruction from it through them. And the Senſes that are here moſt peculiarly concerned, are the Sight, and the Feeling, and the Taſte; and moſt of all the Sight. It is not enough that we …ear of a thing, to make it a Sign; but we muſt have it objectively before our Bodily ſenſes, elſe it is not properly a Sign, God hath pleaſed to annex Sacraments to the Word, not that they offer any other thing to us; for in the Word, the whole Covenant of Grace is expreſt: but he in the Sacramental Signs, helps us in our ſpiritual diſcerning of the thing offered in the Word, that we may, as it were, ſee and hear, and handle the Word of Life: As alſo by theſe Signs he is pleaſed to ratify to us all the Promiſes of the New Covenant, as by Viſible Signs; as will be more particularly conſidered. Now to theſe Sacramental Signs are annumerated, both the External Sy…s or the ſenſible things which are made choice of to ſignify ſome other thing to us, and the Ceremonial Rites or Actions to be uſed in the Adminiſtration of them, that carry a ſpiritual ſignified …y in them; for whatſoever in a Sacrament, hath an Inſtituted ſignificancy put upon it, is Sacramental; and belongs to the Sign: tho' primarily, and moſt peculiarly this denomination is put upon the outward Elements which are uſed in it. Thus particularly in the Supper, the breaking the Bread, the giving it, the taking, the eating, have all their ſignification, and point to ſomething that is Spiritual.
(2.) THE other part of the matter of a Sacrament, is that which is ſignified by the former. As where there is no Sign, there is no Sacrament, ſo a Sign and the thing ſignified by it are Corrolates: and as the former was ſomething Senſible, ſo is this ſomething Spiritual; and as there were ſenſible actions belonging to that, ſo there are ſpiritual actions, which are pointed at u…der them. Now this we are told, is Chriſt, and the benefits of the New Covenant, or the Covenant of Grace; and as the Perſon of Chriſt is here exhibited, ſo he is ſet forth u…der the Conſideration of a Mediating Redeemer; and ſo he is exhibited under the conſideration of all that he hath done for us in that ſt…, a…d ſo comprehends under it all the be…s which he hath purchaſed to beſtow on his Redeemed. On this account we before obſerved that the Rock is ſaid to be Chriſt, a…d he is called our Paſſover; which expreſſions are Metonymical, and ſerve to let us underſtand, that theſe were the Types whereof he was the Antetype; and in like manner in the Supper, the Bread is ſaid to be his Body, and the Cup his Blood; which in no good ſenſe can be otherwiſe underſtood, than a Sacramental Sign & Repreſentation; Now it is certain that he is in every Sacrament exhibited and offered to us for our Advantage, ſo that there muſt be ſomething of Chriſt that we are invited to participate in, by our receiving this Ordinance: and that muſt be all the good that is laid up in the New Covenant; and for that reaſon is Circumciſion Tropically called …e Covenant, Gen. 17.10. viz. becauſe it was to be a take… of it: So that all the good that comes by Chriſt, and is laid up in him for ſinful Men, and …uened in the Premiſe, is with him contained in the Spiritual part. God hath ſee… meet in this Covenant to offer his Gra…e to ſinful Men, which Grace, as it was firſtly of firmed to Chriſt in the Covenant of Su…ſhip to it deſ…ves to us through him, in the Covenant of Grace: and as he was the purchaſer of thoſe … us, ſo in the offers of them … us, … be embraced by us, that ſo he may be all that to us which God hath made him, 1 Cor. 1.20 but of him are ye in Chriſt Jeſus who of God is made unto us wiſdom, and righteouſneſs, and ſanctification, and …d …. And for … reaſon God is ſaid to give all theſe things with him, Rom. 8.32. And ſo in having of him, we come to have them, as 1 Joh. 5.12. He that hath the Son, hath …iſe, and he that hath not the Son of God, hath not …e. Hence both of theſe are eſſential to a Sacrament; both of theſe are offered conjunctly, and unleſs we ſo receive them, it is no real Ordinance to us.
(3.) WE are alſ… here acquainted with the Union there is between th…ſe parts, which is uſually cauſed the form of it: And this properly conſiſts in the near and intimate Relation which there is ma…e between theſe ſigns and things that are ſignified by them: this is expreſt in thoſe words, that by the former the latter is Signified, Sealed and Applied to Believers. And that we may take this up aright.
Obſerve,
[1.] THAT though there may be a Similitude of Nature between the ſign, and the thing ſignified, yet that d…th not conſtitute the Sacramental Relation between them. For ſo every Similitude between a thing Carnal and Spiritual, muſt preſently paſs into a Sacrament, which were very abſurd, and Seven would be a poor Number to confine them to. There muſt therefore be more to go in to Conſtitute a Sacrament, which muſt be conſidered if we would not ere in this p…int.
[2.] NOR doth any meerly Humane appointment, make it to be ſo. It belongs to the Efficient or Author of a Sacrament, that it have a Divine Inſtitution; and the very Nature & Deſign of it, make it evident, it being an appointed Medium of our Salvation, which none but God can make it to be: Men indeed, may, and do too much eſſay to appoint things to be uſed as outward ſigns o Spiritual Things, and ſo to be uſed as means to help forward their Grace, to which head all Ceremonies uſed for ſuch an end, and enjoyned by Men, do belong, in which Men uſurp upon the Divine Authority, and there wants nothing to make them Sacraments, but a ſtamp of God's Inſtitution.
[3.] BUT it flows from the Relation, which God's Appointment hath put between them. God being pleaſed to make uſe of ſenſible things for the further… … of Spiritual Go… to the Children of Men … hath app…d the… things to be uſed by us for that e…d…a…l ha… therefore ſanctified them, and put his Bleſſing upon them: and ſo they become as glaſſes, in which we are to ſee Chriſt, as Seals by which our Faith is to be … in him, and his Benefits ratified to us … all this flows not in the leaſt from the Nature of the ſigns, but meerly from the Bleſſing of God
[4.] HENCE it follows, That this relation is not in the things themſelves, but in the uſe of them, beyond which it ceaſeth. God hath choſen ſuch things to be Signs in the Sacraments, as are in themſelves common, not is the whole kind ſeparated from this but ſuch a portion as is to be uſed for this ſpecial purpoſe, and this is done Arbitrarily; ſo that when it hath been improved for this ſervice, and the Ordinance is over, whatſoever remains of it is common, and there abides no Sacredneſs in it. And to put any other reſpect upon the Elements than this, is Superſtition: And the Conſecrated Holy Water, Oyl, and Cream, and the Conſecrated Ho…, reſerved by the Papiſts for Religious use … no better. Now there are three things in which this Relative Union between the Signs, and the things Signified, is expreſt in the Anſwer,
1. THESE Spiritual things are repreſented by thoſe Temporals. And this is the firſt and moſt proper uſe of a Sign, viz. to Repreſent the thing that it is uſed for, to thoſe that are concerned in it: and this is common both to Natural and Arbitrary Signs. And it is upon this account, that thoſe who partake in the Euchariſt, are ſaid to ſhew …th Chriſts Death, 1 Cor. 11.26. Hence we have that expreſſion, Gal. 3.1. O Fooliſh Galatians, who hath bewitched you, that you ſhould not obey the truth, before whoſe eyes Jeſus Chriſt hath been evidently ſet forth, crucified among you? Which ſeems to have a peculiar reſpect to the Sacrament, and cannot ſo properly be a…igned to the Word Preached. On this account; Circumciſion is called a Sign, as was before obſerved: And for this reaſon there is ſomething of a ſimilitude between the one and the other, though the diſtance between Temporal and Spiritual things is ſo great, that they hold …o proportion, and ſo the ſimilitude is obſcure, yet ſufficient by the Word, to which it is annexed, to be inſtructive and helpful to inform our Underſtandings.
2. BY theſe Signs, Christ and his Benefits are Sealed to us: i. e. They are Ra…ed and Confirmed: They not only point to the things themſelves, but they are to make them ſure: they are not only Signs, but contract Si…s. And hence alſo Circumciſion is called a Seal, as Rom. 4.11. And …e received the ſign of circumciſion, a ſeal of the righteouſneſs of the faith, which he had yet being uncircumciſed; that be might be the father of all them that believe, though they be … circumciſed; that righteouſneſs might be imp…ed unto them alſo, i. e It co…med the Article in the Covenant, wherein the Righteouſneſs of Chriſt was ſecured to ſuch as before in him. Thus was the cutting the Ca…t in twain, and pa… &c. …r. 31. a …olem… ratification of the Covenant there made. And there is a like reaſon with regard to all other Sacraments, for they are all connected with the Promiſe of the Covenant, not to give any more certainty or ſtability to the Word fo Promiſe, but to eſtabliſh our reliance upon it.
3. BY theſe alſo there is Application made of Chriſt, and the … of the … to us. For this cauſe Divine do uſually call them Inſtruments, becauſe i… and with them there is ſome real ſaving good conveyed to the Subject recipient. They are appointed, and are improved to help the Graces of the People of God; and … be m…rly naked S…s, but have the …l Operation. Not that they do this by …y wherea… quality put into them, or m… that there is into the Word P…ac…ed; but there …s together with the External and Miniſterial part, in cauſe cra…ing the Sign, and giving it to us, and our receiving of it, the Work of the Holy Spirit, who applies the thing ſignified, on which the c…cacy of theſe, as well as of all the other Ordinances doth depend: So that it is not every one that partakes in the outward Sign, who hath the ſpiritual Bere…t of it, but only thoſe to whom the Spirit ſo imparts it.
4. HENCE we are told, who they are, to whom it thus becomes a real Sacrament, …. Believers. It is only in theſe that this relative Name is made. And we have this given as a reaſon why the Ordinance did not pro…it all that did partake in the outward Sign, out only ſome, Heb. 4.2. Fr…ts: us was the goſpel preached, as well as unto them: hat the word preached did … them not being mixed with ſaith in them that …eard it. N… Believers are of two ſorts, viz. ſuch as are only ſo by an outward Profeſſion, or ſuch as are both outwardly and inwardly ſo: Which diſtinction it expreſt, Rom. 2.2…, 29. For be is not a J…w, which is one outwardly, neither is that circumciſion, which is outward in the fleſh. But be it a Jew which is one inwardly, and circumciſion is that of the …rt, in the ſpirit, and not in the letter, whoſe praiſe is not of men but of God. The former receive only the external part, and ſo ſeperate the ſign from the thing ſignified; and ſo out themſelves off from the ſaving good of the Ordinance; whereas the latter do rece…ve both, and ſo it becomes, ſaving to them and that according to the Promiſe of the Covenant. Now theſe muſt be true Believers, and no other, becauſe where Faith is not, it cannot be exerciſed, and without it a Sacrament cannot be truly received, nor can the duty be acceptable to God, Heb. 11.6. But …th at ſaith it is … to pleaſe …: for be that cometh i… God, muſt believe that …e is, and that he is a rewar…er of them that … him. The Elements are repreſented to the bodily ſenſes, but Chriſt and his Benefits are only exhibited to the eye of Faith, which alone can d…ſcern them through the other.
SEVERAL Inferences might be drawn from the Promiſes, but I ſhall only mention theſe,
1. … the gr…nd …ſ the Neceſſity of …ur …aking of the Sacraments, end … f…r it extends. Some deſpiſe them, and others are Superſ…tion, about them, who are b…th to blame. There is a d…ble neceſſity, the neceſſity of a Precept, and the neceſſity, of a Medium. N…w the Sacraments are neceſſary becauſe God hath commanded them: And to neglect them willingly, is to deſpiſe the Command of God. But tho' God hath appointed them, to be Media of our Salvation, and hath bleſſed them to this end, nevertheleſs be hath not an…xed Salvation neceſſarily to them, ſo as the want of them, puts a neceſſity of Mens miſſing of Salvation. Elect Children may die before Baptiſm; and Perſecution, or ſome other thing may deprive a Godly Man of the uſe of the Supper. They have therefore no reaſon to deſ…r, who are ſo Providentially de…ed: Though ſuch as may enjoy theſe, and willingly neglect them, have reaſon to call their truth in queſtion.
2. W… here ſ…e their Error, who will have the Sacraments to be the outward Notes and Teſts of a Pre…eſſe…, and not to be the Signs and Seals of the Grace of God. For though we do not deny that it is a note of the Viſible Church, that in it the Word is regularly diſpenſed, and the Sacraments regularly adminiſtred; ye… this is not the ſummary deſign of them, but to be uſed as Inſtituted as Media of our Communion with Chriſt, and partaking in all the glorious Bene…its which he hath purchaſed for us. And if we only h…ſt of our being Chriſtians on this account, and value our ſelves upon it, and neglect to uſe them for out ſpiritual growth in Grace and Holineſs, we ſhall ſo hurt our own Souls, and miſs of the great end & deſign of Chriſt's Inſtituting them.