benefits are signified: This is undoubtedly true; and it is a reproach
cast on God’s holy institutions, in some who deny sacraments to be
divine ordinances, when they style them all carnal ordinances, beggarly
elements, or a re-establishing the ceremonial law, without
distinguishing between significant signs, that were formerly ordinances
to the Jewish church, but are now abolished; and those that Christ hath
given to the gospel church. In this idea of the sacraments, we must
consider, that they agree, in some things, with the preaching of the
word; namely, that hereby Christ and his benefits, are set forth as
objects of our faith; and the same ends are desired and attained by
both, _viz._ our being affected with, and making a right improvement of
the blessings purchased by him, together with our enjoying communion
with him; and they are, both of them, sacred ordinances, instituted by
Christ, and therefore to be attended on in an holy manner: But, on the
other hand, they differ, with respect to the way or means by which
Christ and his benefits are set forth; inasmuch, as in the preaching of
the word, there is a narration of what he hath done and suffered; and,
upon this account the apostle says, _Faith cometh by hearing, and
hearing by the word of God_, Rom. x. 17. whereas, in the sacraments,
there is a representation thereof by signs; in which case we may apply
the words of the prophet, _Mine eye afflicteth mine heart_, Lam. iii.
51. as there is the external symbol of Christ’s dying love, which is an
inducement to us to love him again. They also differ, in that the
sacraments are not only designed to instruct; but, by our act and deed,
we signify our engagement to be the Lord’s.
(2.) The sacraments are also said to seal the blessings that they
signify; and accordingly they are called, not only signs, but seals. It
is a difficult matter to explain, and clearly to state the difference
between these two words, or to shew what is contained in a seal, that is
not in a sign: Some think that it is a distinction without a difference.
The principal ground which most divines proceed upon, when they
distinguish between them is, what we read in Rom. iv. 11. in which the
apostle, speaking concerning Abraham, says, _he received the sign of
circumcision, a seal of the righteousness of faith_[53]. But the same
thing might have been affirmed concerning it, or any other significant
ordinance, if the words sign and seal were supposed to be of the like
import; for it is not said he received the ordinance of circumcision,
which is not only a sign, but a seal; but he received that which was a
sign, or a seal of the blessing about which his faith was conversant.
However, that we may explain this matter, without laying aside those
words that are commonly used and distinguished in treating on this
subject, it may be observed, that a sign is generally understood as
importing any thing that hath a tendency to signify or confirm something
that is transacted, or designed to be published, and made visible:
Accordingly some signs have a natural tendency to signify the things
intended by them; as the regular beating of the pulse is a sign of
health, smoke the sign of fire. And other things not only signify, but
represent that which they give us an idea of, by some similitude that
there is therein, as the picture doth its original. Other things only
signify as they are ordained or designed for that use, by custom or
appointment; thus, in civil matters, a staff is a sign of power to
exercise an office; the seal of a bond, or conveyance, is the sign of a
right that is therein conveyed, or made over to another to possess: It
is in this respect that the sacraments are signs of the covenant of
grace: They do not naturally represent Christ and his benefits; but they
signify them, by divine appointment.
But, on the other hand, a seal, according to the most common acceptation
of the word, imports a confirming sign[54]: Yet we must take heed that
we do not, in compliance with custom, contain more in our ideas of this
word, than is agreeable to the analogy of faith: Therefore, let it be
considered, that the principal method God hath taken for the confirming
our faith in the benefits of Christ’s redemption, is, his own truth and
faithfulness, whereby the heirs of salvation _have strong consolation_,
Heb. iv. 17, 18. or else the internal testimony of the Spirit of God in
our hearts. The former is an objective means of confirmation, and the
latter a subjective; and this the apostle calls our _being established
in Christ, and sealed, having the earnest of the Spirit in our hearts_,
2 Cor. i. 21, 23.
This is not the sense in which we are to understand the word as applied
to the sacraments; since if we call them confirming seals, we intend
nothing else hereby, but that God has, to the promises that are given to
us in his word, added these ordinances; not only to bring to mind this
great doctrine, that Christ has redeemed his people by his blood; but to
assure them, that they who believe in him, shall be made partakers of
this blessing; so that these ordinances are a pledge thereof to them, in
which respect God has set his seal, whereby, in an objective way, he
gives believers to understand, that Christ, and his benefits, are
theirs; and they are obliged, at the same time, by faith, as well as in
an external and visible manner, to signify their compliance with his
covenant, which we may call their setting to their seal that God is
true; as we may allude to that expression of our Saviour, _He that hath
received his testimony, hath set to his seal that God is true_, John
iii. 33. The sacraments are God’s seals, as they are ordinances given by
him for the confirmation of our faith, that he would be our
covenant-God; and they are our seals, or we set our seal thereunto, when
we visibly profess, which ought to be done also by faith, that we give
up ourselves to him, to be his people, and desire to be made partakers
of the benefits which Christ hath purchased, in his own way. Thus
concerning the sacraments, as being signs and seals of the covenant of
grace.
There is another expression, used in this answer, that needs a little
explication; namely, when the sacraments are said, not only to signify
and seal, but to exhibit the benefits of Christ’s mediation. _To
exhibit_, sometimes signifies to shew, or present to our view; which
word, if it be so understood in this place, imports the same as when it
is said, that the sacraments are signs or seals thereof, or significant
ordinances for the directing and exciting our faith, as conversant about
what we are to understand thereby. Again, _to exhibit_, sometimes
signifies to give, communicate, or convey; and because it is not only
distinguished from signifying and sealing in the definition which we
have of a sacrament in the Shorter Catechism; but is described as that
by which Christ and his benefits are applied unto believers; therefore,
I am inclined to think, that it is in this latter sense that the word is
to be taken in the answer which we are explaining; and if so, we must
distinguish between Christ’s benefits being conveyed, made over,
exhibited, or applied, by the gift of divine grace, through the
effectual working of the Spirit; and this being done by an ordinance, as
an external means of grace; accordingly I am bound to conclude, that as
the Spirit of God gives these blessings to believers, who engage in a
right manner therein; so this grace is represented, and God’s people
have ground to expect, as far as an ordinance can be the means thereof,
that they shall be made partakers of these benefits.
We may also observe, that, though the sacraments are appointed to
signify to all that partake of them, that Christ has purchased salvation
for his people; or, that the work of redemption is brought to
perfection: Yet it is they alone that engage herein by faith, who can
look upon them as signs or seals to confirm their faith, that they have
a right to the benefits of Christ’s redemption, as not only signified,
but exhibited or applied to them: In this sense the sacraments are signs
to them that believe, in such a way as they are to no others.
4. We are now to consider the persons to whom the sacraments are given;
and these are described as those who are within the covenant of grace.
To be within the covenant of grace, implies in it, either a being
externally in covenant with God, or a being internally and spiritually
so, as interested in the saving blessings thereof.
(1.) They who are externally in covenant, are such as are visibly so;
who are called by his name, professedly devote themselves to him, and
lay claim to him as their God: These, if they are no otherwise in
covenant, are said to be in Christ, as the branch which beareth no
fruit, is said to be in the vine, John xv. 2. like those whom the
prophet speaks of, when he says, _Hear ye this, O house of Jacob, which
are called by the name of Israel, which swear by the name of the Lord,
and make mention of the God of Israel, but not in truth nor in
righteousness_, Isa. xlviii. 1. they have, indeed, the ordinances which
must be reckoned a very great privilege; they have the external
overtures of divine grace, the convictions and strivings of the Spirit;
and accordingly they are, in God’s way, in which he is sometimes pleased
to work special grace, which, when he does, they may conclude themselves
to have more than the external blessings of the covenant, which is what
we are next to consider: Therefore,
(2.) Others are internally or spiritually in covenant, children of God
by faith: These are such as are true and real members of Jesus Christ,
by a federal or conjugal union with him: They have the same mind as was
in him, and receive vital influences from him, being made partakers of
the Spirit. They have, not only professedly, but by faith, embraced him
in all his offices, surrendered up themselves unto him, to be entirely
his; their understandings to be guided and directed, their wills and
affections to be governed by him, and are desirous to be disposed of by
him, in the whole conduct of their lives. And, as to the privileges
which they partake of, they have not merely a supposed, but a real
interest in all the benefits which Christ hath purchased, have a right
to his special care and love, which will render them safe and happy,
both here and hereafter.
Now, with respect to both these; they are, each of them, supposed to
attend on the sacraments: The former, indeed, have not a right to the
saving blessings signified thereby, and therefore, if they know
themselves to be strangers to the covenant of promise, they profess, by
engaging in this ordinance, to lay claim to that which they have no
right to: However, if this be not discernible in their conversation,
which is blameless in the eye of the world, men, who are not judges of
their hearts, have no warrant to exclude them from the sacraments. But,
on the other hand, they who are savingly, or internally in covenant,
have not only a right to those ordinances in common with others; but
Christ and his benefits, as was before observed, are exhibited and
applied to them, as they have ground to conclude, by faith, that they
have an interest in all the blessings which he has purchased.
5. We are now to consider, what those benefits are that Christ
communicates to his people in the sacraments, which are signified
thereby: These are either,
(1.) Such as are common to the whole church, which are relative and
external, rather than internal, as hereby they are distinguished from
those that are without. These are advantages, though not of a saving
nature: Thus the apostle says, _What advantage hath the Jew, or, what
profit is there in circumcision_, Rom. iii. 1, 2. To which he replies,
_much every way_, or in many respects, _q. d._ it is an honour which God
has put on the church, as taking them into a visible relation to
himself, and giving them the means of grace, in which they are more
favoured than the rest of the world: Or,
(2.) There are those benefits of Christ’s mediation, which are more
especially applicable to believers; and, in this respect, God makes
every ordinance, and the sacraments in particular, subservient to the
increase of their faith, and all other graces. As faith is wrought under
the word, it is farther established and increased by the Lord’s supper,
as will be considered under a following answer; and as they have herein
an occasion to exercise their mutual love to one another, so they have
communion with Christ, which has a tendency to carry on the work of
grace begun in the soul, and farther to enhance their love to Christ,
who is eminently set forth and signified herein; and, from the view they
have of their interest in him, arises a stronger motive and inducement
to hate all sin, that tends to dishonour him, in the whole course of
their lives. We are now to consider,
II. How the sacraments become effectual means of salvation; or from
whence their efficacy is derived, to answer that great end.
1. Negatively. They do not become effectual means of salvation by any
power in themselves to answer this end; for we are not to suppose, that
they are more than ordinances, by which God works those graces which we
receive under them; which it is his prerogative alone to confer. Again,
it is farther observed, that this privilege is not derived from the
piety or intention of them by whom the sacraments are administered; who,
though they are styled _stewards of the mysteries of God_, 1 Cor. iv. 1.
as persons to whom the administration thereof is committed; yet they
have not the least power to confer that grace which is Christ’s gift and
work: Thus the apostle says, _Who then is Paul, or who is Apollos, but
ministers by whom ye believed, even as the Lord gave unto every man_,
chap. iii. 5.[55]
This is contrary to what the Papists maintain, who suppose that the
efficacy of the sacraments arises, partly from an internal virtue which
there is in them, to confer grace, (which they illustrate by a
far-fetched similitude, taken from the virtue which there is in food, to
nourish the body, which is nothing to the purpose, since no external act
of religion can have a tendency to nourish the soul, without the
internal efficacious grace of the Spirit accompanying it;) and partly
from the design or intention of the priest that administers them, as
they are consecrated and designed, by him, for that end.
There is also an absurd notion which is maintained by some Protestants,
as well as the Papists, _viz._ that the sacrament of baptism,
administered to infants, washes away the guilt of original sin, and
gives them a right and title to heaven, so that by virtue thereof they
are saved, if they happen to die before they commit actual sin: But this
account of the manner in which the sacraments become effectual to
salvation, is absurd to the last degree; for it puts a sanctifying and
saving virtue into that which is no more than an outward and ordinary
means of grace. And as to what respects the efficacy of the sacraments,
arising from the intention of him that administers them; that is, to lay
the whole stress of our salvation on the secret design of men, in whose
power it is supposed to be, to render or prevent these ordinances from
being means of grace; which is in the highest degree derogatory to the
glory of God.
2. Positively. The sacraments become effectual means of salvation only
by the working of the Holy Ghost, and the blessing of Christ, by whom
they were instituted. As, _without Christ we can do nothing_, John xv.
5. so without his blessing we can receive nothing. Ordinances are only
the channel through which grace is conveyed; but Christ is the author
and finisher of faith; and this he does by his Spirit, when he brings
the heart into a good frame, and excites suitable acts of faith and love
in those who are engaged in those ordinances, and maintains the lively
impressions thereof, which have a tendency to promote the work of grace
in the whole conduct of their lives.
III. We proceed to consider, what sacraments Christ has instituted under
the New Testament-dispensation. It hath pleased God, in every age of the
world, to instruct his people by sacramental signs, as an addition to
those other ways, in which he communicates his mind and will to them.
Even our first parents, in their state of innocency, had the tree of
life; which was a sacrament or ordinance for their faith, that if they
retained their integrity, and performed the conditions of the covenant
which they were under, they might hereby be led into a farther
conviction that they should certainly attain the blessings promised
therein: And, some think, that the tree of knowledge, of good and evil,
was another sacramental sign, whereby they were given to understand,
that if they sinned, they should die. And paradise, in which they were
placed, was a sacrament, or a kind of type of the heavenly state;
inasmuch as there is an allusion to it in that promise, _to him that
overcometh, will I give to eat of the tree of life, that is in the midst
of the paradise of God_, Rev. ii. 7. and heaven is, in another place
called paradise, Luke xxiii. 43. Others think the Sabbath was a
sacramental sign to our first parents, of that eternal sabbatism which
they should celebrate in a better world, in case they yielded perfect
obedience as being the condition of the covenant they were under.
However, I desire not to be too peremptory as to this matter; it is
enough to my present purpose, to consider the tree of life as a
sacrament; whereby it appears, that God instituted such signs from the
beginning of the world: But this having been insisted on elsewhere[56],
we pass it over, and proceed to consider,
That, after the fall of man, there were sacramental signs, instituted as
ordinances for the faith of the church in the promised Messiah;
especially sacrifices, which signified their expectation that he would
make atonement for sin, by the shedding of his blood. Under the
ceremonial law there was a large body of sacramental ordinances, or
institutions, otherwise called, types of Christ, and the way of
salvation by him; some of which were occasional; as manna, the water of
the rock, and the brazen serpent in the wilderness, _&c._ others were
standing ordinances in the church, as long as the ceremonial law
continued; as circumcision, the passover, and many things contained in
the temple-service. These were the sacraments under the Old Testament:
But, having taken occasion to speak something concerning them
elsewhere[57], I shall confine myself to those sacraments which Christ
has instituted under the New Testament; which are only two, baptism, and
the Lord’s supper.
The Papists, indeed, have added five more to them, though without a
divine warrant; to give countenance to which, they pervert the sense of
some scriptures, occasionally brought for that purpose. One of the
sacraments which they have added, is, what they call _holy orders_;
whereby they authorize persons to perform the office of priests, or
deacons: This they do by the imposition of hands, and at the same time
pretend to confer the Holy Ghost: The former, they suppose to be the
sign, the latter the thing signified; but this was not designed to be a
sacrament given to the church; for the sacraments are ordinances that
belong to all believers, and not only ministers. And, as for the
imposition of hands, whether it be considered as an ancient form of
praying for a blessing on persons, or as used in setting others apart to
an office; it seems principally to have respect to these extraordinary
gifts, which they expected to qualify them for the discharge thereof;
which gifts being now ceased, the imposition of hands cannot be reckoned
a sacramental sign; and the blessing conferred, to wit, the Holy Ghost,
from whom they received those extraordinary gifts, is no longer to be
signified thereby.
Another sacrament which the Papists add, is that of _confirmation_; by
which they pretend, that children, who, in baptism, were made members of
Christ, are strengthened and confirmed in the faith; and receive the
Holy Ghost, in order to their performing their baptismal vow: But,
whatever engagement they are laid under, by this ordinance, it is God
alone that can confirm or strengthen, and enable them to walk answerable
thereunto; which is a grace not in the power of man to bestow, nor can
it be by any ordinance.
Another sacrament they speak of, is _pennance_; in which, after
auricular confession made to the priest, and some external marks of
sorrow expressed by the penitent, he is to perform some difficult
service enjoined, which they call pennance; whereby he makes
satisfaction for his sins, upon which, he is absolved from them. But
this is an abominable practice, by which persons are rather hardened in
sin, than delivered from it. It is derogatory to Christ’s satisfaction,
and has not the least appearance of a sacrament, or ordinance of God’s
appointment.
Another sacrament that they have added, is _extreme unction_; taken from
James v. 14, 15. where the apostle speaks of sick persons being
_anointed with oil in the name of the Lord_; and it is said, _the prayer
of faith shall save the sick, and the Lord shall raise him up_; and, if
he has committed _sins_, they shall be _forgiven him_. But to this it
may be replied, that though this practice of anointing the sick with
oil, was observed in the first age of the church, while the miraculous
gift of healing was continued; yet it is now ceased; therefore no such
significant sign is to be used. And, as for forgiveness of sins,
mentioned by the apostle that seems not to have been conferred by the
use of that sign; but it was humbly expected and hoped for, as an answer
of prayer: It is therefore a very preposterous thing to reckon this
among the sacraments, under the gospel dispensation.
Another Sacrament that the Papists add, is that of _matrimony_; for
which, they have very little shadow of reason; but, because, they
suppose, the apostle calls it _a great mystery_, Eph. v. 32. which word,
the Greek church used to signify a sacrament: But he does not intend
hereby, that marriage is a mystery; but the union between Christ and his
church, which is illustrated by the conjugal union, is so called[58];
and, indeed, it is not an ordinance given to the church, but to mankind
in general, heathens as well as Christians. Therefore nothing can be
more absurd than to suppose, that it is one of the sacraments Christ
hath instituted in the gospel-church; and, according to their opinion,
the priests are excluded from this sacrament, inasmuch as they are
forbidden to marry, as the laity are excluded from the sacrament of holy
orders; so that when they pretend to add to those institutions, which
Christ hath given to the church, or invent sacraments, which he hath not
ordained, they betray not only their own folly, but bold presumption;
therefore we must conclude, that there are only two sacraments that
Christ hath given to his church, to wit, baptism, and the Lord’s supper;
which are particularly considered in some following answers.
Footnote 52:
Sacrament is the word used by the Vulgate for mystery, and this is a
much more probable meaning of the term as used by the early
christians.
Footnote 53:
Και σημειον ελαβε περιτομης, σφραγιδα της δικαιοσυνης της πίστεως.
Footnote 54:
_When these two are distinguished by divines, the one is generally
called, signum significans; the other signum confirmans; or, the
former is said, significare; the latter, obsignare._
Footnote 55:
It were to be wished, the inspired books had been more generally
honoured, as the only sufficient rule of judgment, by those who have
wrote in favor of episcopacy, upon the plan of a DIVINE RIGHT; and the
rather, as they speak of it, not merely as an institution of the
gospel, but an essentially necessary one: insomuch, that gospel
ordinances will be invalid, unless administered by those, who have
been episcopally vested with holy orders.