043. Chapter 38: The Sealing of the Believer by the Holy Spirit and by Means of the Sacraments
------------ CHAPTER THIRTY-EIGHT ------------ The Sealing of the Believer by the Holy Spirit and by Means of the Sacraments
All the ways of the Lord with His elect are mercy. Not only is this true in bringing the most wretched among them to the greatest felicity after this life, but also because He bestows so many benefits on them as they journey through this life. He leads them in a wondrous manner; every step is a manifestation of unfathomable wisdom and goodness. It is His desire that they see and know this, and that they would live in the assurance of His goodness toward them. To facilitate this, numerous marks and qualifications of gracious souls are presented in the Word of God, and in this manner many promises are made and repeated. Yes, above and beyond that, the Lord gives them an earnest and a seal, and transcending all adoration, the Holy Spirit Himself is that seal who seals the eternal inheritance to them. He does this Himself internally, as well as in a manner most commensurate with human nature: by means of external signs and seals, generally referred to as sacraments. A Description of the Act of Sealing
Sealing is the imprinting of one’s coat of arms -- engraven in a signet -- upon something, doing Song of Solomon 1:1-17) to distinguish one’s own property from that of others, 2) to conceal something from others, 3) to preserve something in its purity, and 4) to assure one of being a partaker of something. The Holy Spirit accomplishes this work by the instrumentality of the Word in order to engrave His operations in the hearts of believers. The Sealing by the Holy Spirit and what He Accomplishes Thereby The apostle testifies that the Holy Spirit seals believers: “And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption” (Ephesians 4:30). The activities and purposes of the sealing process are also applied to the children of God.
(1) The Holy Spirit Himself is the seal and earnest of the promised inheritance. “In whom ye also trusted, after that ... ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession” (Ephesians 1:13-14).
(2) The Holy Spirit impresses the image of God upon the children of God. They are the express image of Christ. “We shall also bear the image of the heavenly” (1 Corinthians 15:49); “I travail ... until Christ be formed in you” (Galatians 4:19). The Holy Spirit accomplishes this by regenerating and sanctifying them. “But we all ... are changed unto the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18).
(3) Others recognize believers by means of this seal, and God knows them to be His property. “Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity” (2 Timothy 2:19). Hereby the unconverted recognize the regenerate, perceiving that there is a different Spirit and a different life in them. “... They took knowledge of them, that they had been with Jesus” (Acts 4:13); “And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed” (Isaiah 61:9). Believers know by this seal that they are children and heirs of God. “Hereby know we that we dwell in Him, and He in us, because He hath given us of His Spirit” (1 John 4:13).
(4) Believers, by means of this seal, are hidden from the eyes of the world. The world indeed perceives that there is a different Spirit and life in believers, but is not acquainted with the glory and felicity of their state. “Therefore the world knoweth us not, because it knew Him not” (1 John 3:1); “For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with Him in glory” (Colossians 3:3-4).
(5) By means of this seal believers are preserved free of blemish. In reference to this they are called “a fountain sealed” (Song of Solomon 4:12). Revelation 7:3 also refers to this: “Hurt not the earth ... till we have sealed the servants of our God in their foreheads.”
(6) By the seal of the Holy Spirit God’s children are assured of being partakers of the covenant of grace and all its promises. “Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God” (1 Corinthians 2:12). The Holy Spirit reveals to them the graces which have been laid within them. He directs them to texts which promise salvation to those who are in such a condition. He enables them to fully understand these texts and by them draw a conclusion about their state of grace. Their sanctified judgment convinces them of this, and the Holy Spirit joins with this by His immediate operation upon their heart. He thereby witnesses in harmony with what their spirit judges and witnesses of itself, confirming that their judgment concerning themselves is right. Therefore, by way of the witness of their own judgment, He makes it clear to them and immediately makes the assurance lively within them that they are partakers of the promises. “The Spirit itself beareth witness with our spirit, that we are the children of God” (Romans 8:16).
Sealing also Takes Place by Means of the Sacraments
God, in addition to this inward seal, also seals by way of the sacraments. God deals with man in a manner which is most consistent with his nature. Man consists of soul and body. Since it is God’s desire to abundantly assure man of the grace he possesses, He uses means which relate to both soul and body. The Word of God affects the soul; that is, it engenders illumination, faith, regeneration, and strengthening; the sacraments affect the external senses, and thereby the soul. The word sacrament is not found in Scripture and its origin is uncertain. It most likely is a derivative of sacrare, that is, to sanctify, and to separate and/or devote to a sacred purpose. Due to its common usage, we may preserve the word as such. The Greek writers also call a sacrament mysterion, that is, a mystery; however, this word is also extra-biblical. A sacrament is indeed a mystery; however, not all mysteries are sacraments. Scripture refers to a sacrament as a sign and a seal. “... and it shall be a token of the covenant betwixt Me and you” (Genesis 17:11); “And the blood shall be to you for a token” (Exodus 12:13); “And he received the sign of circumcision, a seal of the righteousness of the faith” (Romans 4:11). A sacrament is a visible sign and seal of the covenant of grace, instituted by God to display Christ in His suffering and death to believers, and to seal to them that they are partakers of Christ and all His merits. In order to understand the nature of sacraments correctly, we must observe in them five matters which must be present in every sacrament. Therefore, something is not a sacrament when the following five matters are absent: 1) the Author or the Person who has instituted it,
472 2) an external sign, 3) the matter signified, 4) the relationship between the sign and the matter signified, and 5) the purpose.
God, the Author of the Sacraments The Author or Person who has instituted it can be none other than God. It does not suffice that something has been instituted by God, but rather it must have been instituted by God as a sacrament, and thus as a seal of the covenant of grace, for:
(1) God -- and no one else -- establishes the covenant. “In the same day the Lord made a covenant with Abram” (Genesis 15:18); “And I will establish My covenant between Me and thee and thy seed after thee” (Genesis 17:7).
(2) Only God makes the promises and gives the matters which are promised. “I, even I, am He that blotteth out thy transgressions for Mine own sake, and will not remember thy sins” (Isaiah 43:25).
(3) The sacraments belong to that religion which God only has commanded and instituted. “But in vain they do worship Me, teaching for doctrines the commandments of men” (Matthew 15:9).
(4) Scripture declares plainly that God has instituted the sacraments. This is true for circumcision (Genesis 17:10), the passover (Exodus 12:3
(2) Furthermore Christ has conjoined the ministry of the Word to this: “Teach all nations, baptizing them” (Matthew 28:19). John baptized and preached in the wilderness (Mark 1:4); “... He that sent me to baptize with water ...” (John 1:33).
(3) Since the sacrament is administered to someone on behalf of Christ, no one can administer this unless he has been sent and authorized to that end by Christ. Furthermore, for the individual it is not a sacrament except he receive it from the hand of a commissioned servant -- a servant who is a minister of Christ and a steward of the mysteries of God (1 Corinthians 4:1). We therefore reject any baptism which is administered by private individuals, be it a man or a woman. If persons who have thus been baptized are subsequently converted to the faith, they are baptized rather than rebaptized, for the former was no baptism. We shall deal with this more comprehensively in the next chapter (Holy Baptism).
Question: Does the intent of him who administers belong to the essence of the sacrament?
Answer: The Papists claim that the intent of the minister is absolutely essential here. Thus it is even true that if the minister does not have the intent he ought to have -- to administer the sacrament to the communicant for such a purpose as has been instituted by Christ -- it is then (so they claim) not a sacrament, and such a child is not baptized, nor has such a communicant partaken of the Lord’s Supper. Yes, they go beyond this and maintain -- which must necessarily follow -- that if someone, having been baptized without the minister having the proper intent in doing so, subsequently becomes a priest, his entire administration of the sacraments is therefore rendered null and void, for the priest himself was not baptized and therefore is no priest. We do maintain that a minister must conduct himself in a holy manner in the administration of the sacraments, and that he commits a great sin if such is not the case. His good or evil intent, however, (or the absence of any intent) has no reference at all to the true essence of the sacraments.
First of all, there is not one letter in God’s Word referring to this. Secondly, the efficacy of the sacraments would then not be contingent upon the promises, objectives, and sealing of God, but upon the servant. Then the priest’s intent would be of more worth and be more efficacious than that of God, and his intent could nullify God’s objective, promise, and seal. Thirdly, no one could then be assured as to whether he was baptized, for he could have no assurance that the person who baptized him had been baptized himself and was a lawful priest (I speak as the Papists) -- and even if such were the case, whether he had the proper intention in baptizing him. It thus follows that this proposition destroys their entire religion. The External Signs of the Sacraments The second aspect which must be found in a sacrament is the external sign. A sign is that which manifests itself to the external senses, thereby signifying something else to the heart. Some signs are of a natural sort, such as smoke being a sign of the proximity of fire; if the sky is a melancholy red in the morning, rain is imminent. Some signs are signs by way of designation. Wreaths found at inns, and the signs found along canals and roadways, prove this to be true from the human perspective. This can also be true from God’s perspective, who has instituted religious signs; such is the case with the sacraments which are also referred to as signs.
There is an external, visible, and tangible substance present in every sacrament -- a substance distinct from the Word of God. Wherever such a substance is lacking, there is no sacrament. The church has at all times maintained this, and this is therefore also the basis for the following sentiment: When the Word is conjoined to the element, there is a sacrament. The Word which is conjoined to the element is twofold: There is the institutional formula by which this element is established as a sign and seal, and the Word of promise, assuring that the promised benefits of the covenant of grace will be given to the believing partakers of the sacraments. That there is the presence of a visible, tangible substance in each sacrament is evident in all sacraments.
(1) In circumcision there was the removal of the foreskin; in the Passover there was the lamb; in baptism there is water; and in the Lord’s Supper there are bread and wine.
(2) The very nature of a sacrament requires this. Something cannot be a sealing sign unless it be visible and tangible. This must be noted in reference to the Papists who, in order to justify their seven sacraments, maintain that the hearing of the Word can designate something to be a sacrament. However, then there would 1) be no difference between the Word and a sacrament, and 2) either the sound of the words would then constitute the sacrament -- however, there would then be no agreement between a sign and the matter signified -- or else that which one wishes to convey by the sound of the voice would constitute the sacrament; but there would then be no external sign. It thus remains certain that a tangible and visible substance must be present in each sacrament. There is also the interaction with the elements by the minister who sprinkles the water, breaks the bread, pours the wine, and passes around the poured wine and the broken bread; and likewise by the communicant, who receives, takes, eats, and drinks them. These actions themselves also have their meaning and application. The Matter Signified in the Sacraments The third aspect to be noted in each sacrament is the matter which is signified. This is Christ and all His merits. It is evident in the following passages that the external signs point to Christ. “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death?” (Romans 6:3); “For as many of you as have been baptized into Christ have put on Christ” (Galatians 3:27); “Take, eat: this is My body ... this do in remembrance of Me. ... This cup is the new testament in My blood: this do ye, as oft as ye drink it, in remembrance of Me” (1 Corinthians 11:24-25). It is also evident that the sacraments point to the merits of Christ. “... be baptized, and wash away thy sins” (Acts 22:16); “... which is broken for you” (1 Corinthians 11:24); “For this is My blood of the New Testament, which is shed for many for the remission of sins” (Matthew 26:28).
These two -- the external sign and the matter signified -- are not one and the same, but are distinguished from each other. They are distinguished in nature, 1) the one being earthly and the other heavenly, 2) the one being enjoyed with the body and the other with the soul, and 3) the one pertaining to the body and the other to the soul. The Relationship Between the Sign and the Matter in the Sacrament
Fourthly, there is a relationship between the sign and the matter signified. These elements are not to be considered as merely water, bread, and wine, but as referring to something else: Christ’s body and blood, broken and shed to make satisfaction. The elements are entirely and purely representative in nature, so that by way of representation the sign is united to the matter. This is not a physical union such as exists between substance and form, and soul and body. It is not a local union, as when two bodies are joined together, so that the body and blood of Christ would be physically united to the water, bread, and wine. It is also not a spiritual union, as if the efficacy of the matter signified were infused and would in actuality bring about the forgiveness of sins and regeneration in the communicant. It is rather a representative relationship, only consisting in applying the sign to the matter signified and the matter signified to the sign with the mind and faith -- and then as determined by God in His Word, and not by way of mere contemplation or imagination. This representative relationship does not exist in the nature of the element nor in the exercise of faith and the believing use of the element. It is also not established as a result of the minister’s pronouncement of the institutional formula and promise. Instead, this relationship exists by reason of divine institution, and the communicant accordingly uses the signs (given by the minister) by faith. By faith in Christ’s institution and promise, the communicant thus, in a sealing manner, makes application of Christ’s suffering and its efficacy unto the forgiveness of sins, Christ being truly present, albeit not bodily. When a bride receives the wedding ring and subsequently views it, she considers it to be a representation of the love and faithfulness of the absent bridegroom, and her love to him is thereby strengthened and stimulated. In like manner, the communicant partakes of both the sign and the matter signified simultaneously. This is true for circumcision (Genesis 17:7
Papists and Lutherans are not satisfied with such a representative relationship. They maintain that in the Lord’s Supper there is a local and physical representation of Christ, although not in baptism. However, they each view this differently -- a difference we shall discuss later. When we insist that the relationship is representative, it is their opinion that we do not truly unite the sign with the matter signified, but that we only imagine something which does not exist. They ought to and indeed do know, however, that -- apart from this instance -- there are other real relationships besides those which are purely physical in nature. A spiritual relationship is as genuine as a physical relationship. Does not Christ dwell in believers (Galatians 2:20)? Does not Christ dwell in their hearts by faith (Ephesians 3:17)? Do not believers have fellowship with each other, the Father, and with His Son Jesus Christ (1 John 1:3), or is all this also only imagination with them?
We maintain, however, that this relationship is real, as Scripture states it to be. Furthermore, this spiritual relationship has as its basis the institutional formula and promise; this relationship is therefore not imaginary but true and certain. The relationship between the water in holy baptism and the blood of Christ -- signified by the water -- is that they cleanse and purify. As water removes the pollution of the body, the blood of Christ likewise washes and purifies from the spiritual pollutions of sin. “And from Jesus Christ, who ... washed us from our sins in His own blood” (Revelation 1:5). The relationship between bread and wine in the Lord’s Supper, and the body and blood signified by this bread and wine, consists in that they nourish, strengthen, and yield refreshment. As bread nourishes and strengthens the body, the crucified body of Christ -- that is, His meritorious suffering and death -- likewise nourishes the soul. Wine rejoices the heart of man; this is likewise true for the blood of Christ when partaken of by faith. “I am the bread of life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst. Whoso eateth My flesh, and drinketh My blood, hath eternal life; ... For My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him” (John 6:35
Secondly, the matter signified bears the name of the sign. Christ is called the Passover: “For even Christ our passover is sacrificed for us” (1 Corinthians 5:7). He is also called the Lamb: “Behold the Lamb of God!” (John 1:36); the manna (John 6:51); also the Rock (1 Corinthians 10:4).
Thirdly, the efficacy of the matter signified is attributed to the sign, the removal of sin: “... the ram of the atonement, whereby an atonement shall be made for him” (Numbers 5:8); “Arise, and be baptized, and wash away thy sins” (Acts 22:16).
Fourthly, the matter signified is attributed to the ceremony associated with the sign. It is said that Christ’s blood is sprinkled, which in fact was true for the sign: “... the blood of sprinkling, that speaketh better things than that of Abel” (Hebrews 12:24); “... unto obedience and sprinkling of the blood of Jesus Christ” (1 Peter 1:2). The Purpose of the Sacraments The fifth aspect to be noted in each sacrament is its purpose. The highest purpose of all things is the glory of God. This is therefore also true for the sacraments. “The cup of blessing which we bless ...” (1 Corinthians 10:16). The believing soul rejoices since all the benefits of the covenant of grace have been sealed to him and he acknowledges and praises God for His goodness and mercy. He gives Him the honor and glory, as it is all out of Him and through Him. Having nothing wherewith he can repay the Lord for all His benefits, he thanks Him with his heart, mouth, and deeds. The other purpose of the sacraments in regard to the true partakers is to represent Christ and all His benefits spiritually, to signify all this, and to bring to mind all that pertains to the suffering and death of Christ as Mediator. David did this in the ministry of shadows: “One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in His temple” (Psalms 27:4). Therefore the sacraments are called signs, since they visibly represent that which is invisible. The Sacraments are Also Seals The sacraments do not only signify, but they above all seal to true communicants that they are partakers of the promises of the gospel, all the benefits of the covenant of grace, and of Christ and all His fullness. This applies to true believers only; for them the sacrament is a seal. The unconverted, however, not having true faith, do not benefit from the sacraments due to their sin and unbelief; and therefore, instead of having a sealing function, the sacraments make their judgment all the heavier. “For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body ... (and) shall be guilty of the body and blood of the Lord” (1 Corinthians 11:29
Socinians, Anabaptists, and Papists are in error here. They agree in their denial that the sacraments are seals; however, they differ as far as the purpose of the sacraments is concerned. Socinians and Anabaptists maintain that sacraments:
(1) are mere external signs by which faith (concerning the nature of which they are also in error) is only stimulated, maintaining that sacraments display the suffering and death of Christ in the signs and are merely a symbol and illustration of grace; and
(2) serve as a symbol of mutual union, thereby distinguishing believers from Jews and Gentiles. The Papists deny the sealing function of the sacraments. In their opinion, the sacraments themselves have the efficacy to engender grace. The church, on the contrary, holds to God’s Word, maintaining that the sacraments are seals whereby the covenant of grace is sealed to true believers. This is first of all evident from Romans 4:11, “And he received the sign of circumcision, a seal of the righteousness of the faith.” It is stated expressly that the sacrament of circumcision was a seal, and that this was received by faith and imputed to Abraham by God, thereby sealing to him the righteousness of Christ.
Evasive Argument: This is only stated in reference to circumcision.
Answer: The circumstances of the sacraments are indeed different, but in essence they are all one and the same as far as purpose and efficacy are concerned. That which is essentially true of an individual is essentially true for such individuals. If rationality is an essential characteristic of John, Peter, and Paul, it is so concerning all men. If one sacrament is a sign, it is true for all; and if one sacrament is a seal, all are seals.
Secondly, the Passover also had the efficacy of a seal. “It is the Lord’s passover. For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt. ... And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you” (Exodus 12:11-13). Furthermore, consider 1 Corinthians 10:3-4, “And did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.” Sealing efficacy is also attributed to baptism: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? (This is for confirmation that Christ’s death is for us.) Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Romans 6:3-4). This conveys that baptism does not only seal that one is a partaker of Christ, but also that he will be a partaker of sanctification. Sealing efficacy is also attributed to the Lord’s Supper: “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” (1 Corinthians 10:16). How else can the cup and the bread constitute communion with Christ, except that one is sealed as being a partaker of His suffering and death? The blatant evasive argument advanced by the Papists will be answered at the appropriate time.
Thirdly, other symbols of God’s promises, which are not sacraments of the covenant of grace, have a sealing efficacy; therefore, this is much more true for the sacraments. Consider the rainbow, for instance: “And I, behold, I establish My covenant with you ... and with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you ... neither shall all flesh be cut off any more by the waters of a flood ... I do set My bow in the cloud, and it shall be for a token of a covenant (that is, of My immutable promise) between Me and the earth” (Genesis 9:9-13). Observe this likewise with Gideon’s fleece (Judges 6:37, etc.). The dryness and wetness was a sign whereby the defeat of the Midianites was sealed. Likewise, Christ washing the feet of the apostles symbolized their spiritual cleansing (John 13:6-10).
It is evident that the sacraments seal much more than that, for they are signs of the covenant of grace. “And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt Me and you” (Genesis 17:11). Nothing can be a sign of the covenant, however, except that it be sealed by this covenant. Since all sacraments have an external sign (as has been demonstrated above), all evasive arguments have been unravelled and it remains certain that the sacraments are signs which seal.
Objection #1: If the sacraments seal the grace and merits of Christ, grace would be sealed to many who are no partakers of this grace, such as all hypocrites and unconverted persons.
Answer: Such an argument would be valid if, as the Papists maintain, the sacraments would have an inherent efficacy. However, since no one is sealed by the sacraments except those who partake of them by faith, this objection is without validity. The engagement ring seals faithfulness; this, however, is neither true for all, nor for the one who steals it. This is only true for the bride who is engaged to be married, to whom it was given as a confirmation of faithfulness by the bridegroom.
Objection #2: If the sacraments had a sealing function, the sacraments would be more efficacious than the Word of God -- that Word which irrefutably supersedes everything in efficacy and infallibility, and is fully sufficient to render assurance to all. A sealed contract is more efficacious than a bad contract.
Answer (1) Word and sacraments are of equal certainty and infallibility, since they both originate in the true God; we therefore believe the one as well as the other.
(2) The manner in which assurance is wrought differs. Even though the Word of promise is sufficient, one must nevertheless deem it to be an act of unsearchable wisdom and goodness that God assists man in his weakness by granting assurance in a variety of ways, doing this in a manner which is most appropriate for man consisting in body and soul.
(3) One could likewise object before the Lord that the divine oath was unnecessary, the Word being sufficient. Such persons, however, are rebuked and refuted by the apostle. “Wherein God, willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us” (Hebrews 6:17-18). The Signs Do Not Communicate Grace
Since the Papists deny the sealing function of the sacraments, viewing them as being operative by way of infused efficacy, it is necessary to consider this matter somewhat more closely.
Question: Is grace physically inherent in the signs of the New Testament sacraments and do they function ex opere operato; that is, do these signs bestow, work, and communicate this grace to those who receive them?
Answer: Papists are very divided about the manner in which grace is inherent in the sacraments and is communicated to the communicants. They agree in essence, however, and answer this question in the absolute affirmative.
Several Lutherans also lean in that direction when they refer to the sacraments as vehicles, vessels, channels, troughs, and as true and essential causes whereby grace, merited by Christ’s death, is rendered and communicated to the communicant. The Reformed church answers negatively upon the question, but maintains that the sacraments function moraliter (in a moral sense), that is, uniting the communicants to the matter signified by faith on the basis of the institutional formula and the promise. This is applied to their soul as they partake of the sacraments, and they are sealed as being partakers of Christ and all His benefits.
Since this question actually pertains to baptism, and since the Papists maintain that Christ is personally present in the Lord’s Supper, thereby rendering the sacrament efficacious, we shall deal with this question in the next chapter. A Comparison of the Sacraments of the Old and New Testaments
Having discussed the five requisites for each sacrament, we shall also discuss the resemblance and the difference between the sacraments of the Old and New Testaments, and between the Word and the sacraments, and consider the number of sacraments in the New Testament. The covenant of grace, being first revealed in the first promise made to Adam, is and will remain immutable until the last day; however, the administration of this covenant differs. Prior to Christ it was administered differently from how it is administered after His coming. In both cases it is confirmed by means of sacraments, which differ in the same manner as the modes of administration differ. In the Old Testament, prior to the coming of Christ, and during the time period from Adam to Abraham, the church was gathered indiscriminately from a variety of nations. Little is recorded of this time period. We know, however, that the covenant of grace was sealed by means of sacrifices, sealing to believers the atonement of the Messiah by reason of His suffering and death. Subsequently, God called Abraham and incorporated the church in his seed, giving her, in addition to the sacrifices, the distinct sign of circumcision as a seal of the covenant. When this nation with which God had established the covenant of grace -- which is therefore called a national covenant -- journeyed from Egypt to Canaan, God appointed the sacrament of the Passover for them, while the sacrifices continued which the church had from the beginning. This external administration, which typified the future Messiah, changed after Christ’s coming. This was also true for the sacraments, which are now only the sacraments of holy baptism and the Lord’s Supper.
These sacraments, those of the Old and New Testaments, agree in some points and differ in other points. They agree in the following four matters:
(1) They have both been instituted by the same Author: God.
(2) The matter signified is the same in both: Christ.
(3) The means of application is the same in both: faith.
(4) They both have the same purpose: to signify and to seal. The differences are as follows:
(1) The external sign is different. In the Old Testament they were the circumcision of the foreskin, sacrifices, and a passover lamb; now they are water, bread, and wine.
(2) The point of reference differs. In the Old Testament it was Christ who would come, and now it is Christ who has come.
(3) They differ in clarity. In the Old Testament they were more obscure but now are more clear. This was not due to there being lesser resemblance, but due to all future matters being more obscure to us than the present.
(4) They differ in the ease of use. In the Old Testament circumcision was painful, the sacrifices and passover lamb were more costly, and everything was more cumbersome as far as the body is concerned; now the sacraments require less effort. The Papists, in order to exalt the sacraments of the New Testament, belittle those of the Old Testament and maintain that the difference consists in this: The sacraments of the Old Testament had no inherent grace, but only typified this; however, in the sacraments of the New Testament grace is inherent and in actuality works and bestows grace. This we resolutely deny. Their error is evident for the following reasons:
First, the sacraments of the New Testament are without inherent grace and do not in actuality apply this grace; this already has been proven and will again be proven. Therefore, this cannot constitute the difference.
Secondly, the sacrifices sealed the forgiveness of sins by Christ, which is to be seen in the letter to the Hebrews. Circumcision was a sign and seal of the covenant (Genesis 17:10), and a sign and a seal of the righteousness of faith (Romans 4:11). The passover lamb was a sign and seal of the spiritual deliverance by Christ, our Passover (cf. 1 Corinthians 5:7; Exodus 12:11). They therefore were not merely shadows of grace, for a seal grants a right to the matter which it seals, and assures one of being a partaker of grace.
Thirdly, “And did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ” (1 Corinthians 10:3-4). What resemblance is there? There is not a resemblance as far as the sign, but as far as Christ is concerned -- which is now also true in baptism and the Lord’s Supper. Therefore there is no such difference between the Old and New Testaments.
Objection #1: The sacraments of the Old Testament are shadows and thus they are not the matter itself.
Answer: They were neither shadows of the sacraments of the New Testament, nor of the grace to be given in the New Testament; rather, they were shadows of Christ and of all His benefits. Not only were they shadows, but they were also signs and seals of it, such as is true for the sacraments of the New Testament.
Objection #2: The following passages deny all value and efficacy of the sacraments of the Old Testament: “Circumcision is nothing” (1 Corinthians 7:19); “For in Christ Jesus neither circumcision availeth anything” (Galatians 6:15).
Answer (1) The apostle refers to the New Testament time in which all the ceremonies of the Old Testament -- and thus also circumcision and the Passover -- have been abolished. Therefore they are of no benefit to us; yes, they are even detrimental, since they imply that Christ has not come as yet.
(2) The apostle considers the external matters as divorced from the matter which is signified, that is, from the essence of all shadows and sacraments in both the Old and New Testaments. He states that all external matters and privileges have no value, but that all salvation is in Christ, and is received unto justification and sanctification.
Objection #3: In the New Testament we have better promises and a better covenant. “For finding fault with them, He saith ... when I will make a new covenant” (Hebrews 8:8); “By so much was Jesus made a surety of a better testament” (Hebrews 7:22).
Answer: The word “better” does not pertain to the promised benefits; this ought to be proven before using these texts as an argument. These benefits are identical in both Testaments, since there is but one covenant between God and man, and since Christ is the same yesterday and today. Rather, the word “better” pertains to the fact that Christ had not yet come, and now, He indeed has. Everything is now clearer, and the Holy Spirit is poured out upon His people in a more abundant manner. A Comparison of the Word and the Sacraments There are also some resemblances and differences between the Word and the sacraments. The Word of God and the sacraments resemble each other as follows:
(1) They both have God as their Author.
(2) They both hold forth Christ unto justification and sanctification, and both lead the soul to Christ.
(3) They both are to the comfort and assurance of true believers. Their differences are manifold:
(1) The Word is the means unto faith and repentance; the sacraments are not instrumental in conversion, but rather require repentance and faith prior to use.
(2) The Word is addressed to all, converted and unconverted alike; the sacraments are only for believing converts.
(3) The Word is operative without the sacraments; however, the sacraments are not operative without the Word.
(4) The Word is only for those who have the ability to understand; the sacrament of baptism is also for children.
(5) The Word promises and the sacraments seal.
(6) Without the Word there is no salvation; however, salvation is possible apart from the sacraments.
(7) The Word functions in reference to hearing, and the sacraments function in regard to hearing, vision, smell, taste, and feeling. The Number of Sacraments
There are two sacraments in the New Testament: holy baptism and the Lord’s Supper. That these two are sacraments is evident:
(1) from the five matters which must be present in all sacraments: its institution as a sacrament by God, the presence of a visible and tangible element, Christ as the matter signified, the agreement between the sign and the matter signified, and the fact that they signify and seal the covenant of grace to believers -- all of which has been discussed above.
(2) Scripture conjoins these two: “And were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink” (1 Corinthians 10:2-4); “For by one Spirit are we all baptized into one body ... and have been all made to drink into one Spirit” (1 Corinthians 12:13). It is not necessary to elaborate about this since these two sacraments are acknowledged by everyone. The Papists, however, not being satisfied with these two, have contrived five other matters which they also have designated as sacraments. They are: Confirmation, Confession, Holy Orders, Marriage, and Extreme Unction. It is evident that they are not sacraments since the five requisites of a sacrament, discussed above, are absent. With the one this mark is missing, and with the other different marks are absent. Even though some are mentioned in the Word of God, they have nevertheless not been appointed to be sacraments, and that is the essential point here. We therefore reject them as inventions of men and deem Matthew 15:19 to be applicable here: “But in vain they do worship Me, teaching for doctrines the commandments of men.”