The Twenty-fifth Lord’s Day

25 The Twenty-fifth Lord’s Day
Romans 4:11
And he received the sign of circumcision, a seal of the righteousness of the faith, which he had while yet uncircumcised, that he might be the father of all those that believe, though they are not circumcised; that righteousness might be imputed to them also.
The Apostle in this passage addresses the justification of Abraham, which he so ascribes to him, that in him he sets down a pattern of justification to life in respect to uncircumcised Gentiles as well as Jews themselves. For this end, the Apostle observes and proposes to be observed, that faith was reputed to Abraham unto righteousness while he was yet uncircumcised, or was yet with the foreskin. Against this Doctrine, it might be objected that circumcision was then of no use to Abraham. The Apostle answers this by a probation1 in this verse. He denies the consequence, and gives a reason for this denial: because there was another end and use of that Sacrament. For Abraham was not circumcised that he might be justified by circumcision; but that by circumcision, as by a seal and sign, he might have his righteousness, that was imputed to him before, better confirmed. We have then in these words a description of a Sacrament of the Covenant of grace: 1. From its general notion; that it is a sign. 2. From its differencing notion; in which it is described by the use and end of this sign. The end is designed, 1. From its manner of signifying, being not only called a sign, but a seal. 2. From the object, or thing signified, which is the righteousness of faith, and the receiving of it.
Doctrine 1. The proper end and use of a Sacrament is that it may confirm our faith.
This is hence collected because Circumcision is here called a seal of faith, or of the righteousness of faith. For a seal, when it is set to Deeds, has this proper use: that it ratifies and confirms them; that is, it solemnly declares them to be sealed.
Reason 1 . Because, since Sacraments are fitly and conveniently referred to faith and to grace, of necessity they ought to tend either to the first begetting of grace, or to its confirmation. The first is performed by the Holy Spirit in our first calling by the preaching of the Gospel; and the Sacraments are not instruments of our first call. Therefore, the Sacraments do not tend to the first breeding of faith in us, but to the confirming and strengthening of it more and more in us, after it is first begotten in us.
Reason 2 . Because often faith is begotten even though Sacraments are lacking, if they are not despised. But in any ordinary way, faith is never so confirmed and strengthened as it is when Sacraments are joined with the Word.
Reason 3 . Because Sacraments properly belong only to those who have faith already, and so they can have no other use than to confirm such persons’ faith, and to advance by it all other graces in them.
Use. Of Direction: what we ought to properly look to in the use of Sacraments; namely, that by such holy Ordinances of God, we may be more and more built up in our most holy faith. 
1 A test or proof by examination.
Doctrine 2. The Sacraments in no other way confirm our faith, or advance our salvation, than by way of sign and seal.
This is hence collected in that the Apostle in this passage only gives them this way of operating. So that we may better understand this, it is to be noticed that a sign is either natural, or it is by institution or appointment; and it is to be noted that Sacraments are signs by appointment. Now in signs by appointment, the author appointing the sign is always to be looked to, and the end or purpose of his appointing. For seeing that any appointment is as a means, it has an essential relation and dependence with the efficient by which it is directed, and as to the end for which it is directed. The author and appointer of a Sacrament is God alone, because no creature can appoint one, seeing that none can perform that which is signed and sealed in a Sacrament, nor bind God to perform it for them. The end of a Sacrament in general is to help our infirmity, and a Sacrament helps it in a threefold manner:
Manner 1 . In respect to our understanding, to which they are notifying or knowledge-begetting signs; or as it were, they are mirrors in which, by the intermediate Ministry of our external senses, we may behold the mysteries of God.
Manner 2 . In respect to our memory, to which they are admonishing signs, and as it were, they are made perpetual remembrances or memorandums by their orderly reiteration and renovation.
Manner 3. In respect to our will, faith, and affiance,1 to which they are sealing signs, or most certain seals and pledges.
Use 1. Of Refutation: against Papists who would have the Sacraments work righteousness and grace in us, as physical instruments, by the work done.
Use 2 . Of Direction: in the use of Sacraments, that by these means our chief care may be to lay hold on, and more and more apply to ourselves, all these spiritual things which are signed and sealed to us by the Sacraments.
Doctrine 3. The things which are signified and sealed to us in the Sacraments are, in one word, all the blessings of the New Covenant.
This is hence gathered, in that the righteousness of faith is said to be sealed by the Sacrament of Circumcision. Now that righteousness, by the trope Synecdoche, signifies all the blessings of the New Covenant, as it appears from Romans 3:9,2 where the imputation of this righteousness is called the declaration of blessedness. Now the same that is signified in one Sacrament is also signified in another, as to the substance of the matter, though the manner is different; and so some benefits are more expressly signified in one Sacrament than in another.
Reason 1. Because a Sacrament is, after the fall, a seal of the New Covenant, not as to this or that part of it, but as to the whole. For no Covenant or Charter, though sometimes it may have many seals, is confirmed as to one part of it by one seal, and to another part of it by another seal; but by all and every seal, the whole is confirmed.1
1 It is significant that Ames combines “will, faith, and affiance” as though reflecting a single determination in us. 2 Romans 4:9 Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted [or imputed] to Abraham for righteousness.
Reason 2. Because Christ, from whom every blessing flows, is exhibited to us in every Sacrament. For as the Sacraments in the Old Testament looked at Christ as shadows look at their bodies, so also — and much more clearly in the New Testament — we are both baptized in to Christ, and have communion with him in his body and blood, in his Supper. And when Christ is exhibited, all the blessings that are prepared for us in Christ are, together with him, exhibited to us there.
Reason 3. Because the blessings of life and salvation cannot be separated from one another; for example, effectual Vocation, Justification, Adoption, Sanctification, Consolation, and eternal Glorification. Therefore, when one of these blessings is directly or indirectly represented, by consequence, all the rest are also signified and sealed.
Use 1. Of Information: that we may learn to rightly distinguish between complete Sacraments and other Sacramental signs. For other signs and ceremonies that do not signify and seal the blessings of the New Covenant, as they are such — though they are sacred signs, yet they are not presently Sacraments properly speaking — that is, they are not of that nature and rank with Baptism and the Supper. We hold Christ’s most holy Sacraments in great esteem, because in them we are dealing with no less than all that belongs to our eternal happiness.
Use 2. Of Admonition: that we never separate what God has joined together in the use of the Sacraments, which is usually done by those who seek only remission of sins, but not sanctification and preservation from sin; and that is because they have not determined within themselves to amend their lives.
Doctrine 4. By the Sacraments, these blessings are not only generally signed, but also particularly signed to all those who partake of them with true faith.
This is gathered in that Abraham in particular is said to have received the seal of his own righteousness in particular.
Reason 1 . Because the Sacraments are not so proposed to us, that they may seal on this condition, that we have faith; rather, they always presuppose that faith is already in us; and so then, they are offered to confirm faith, and do singularly confirm it.
Reason 2. Because to everyone in particular, by name, they are exhibited for their confirmation, and not in common only, as the Word is preached publicly.
Reason 3 . Because the manner of administration, and the Sacramental actions that belong to them, such as washing in Baptism, taking, eating, drinking in the Lord’s Supper, consist in a particular application of the signs; and therefore they also signify a particular sealing of the things signified to particular persons.
Use 1 . Of Comfort: against scruples2 and doubts with which our minds are sometimes troubled. Because in the Sacraments, duly administered to those who have a right to them, God as it were stretches out his own hand from Heaven, and holds forth in it his grace, and all the spiritual blessings of the Covenant, to every one of us alike (thus participating), in our own proper and singular persons, particularly.
1 As in Revelation 5:2. 
2 An ethical or moral principle that inhibits action.
Use 2 . Of Admonition: that we do not neglect the Sacraments, but diligently both prepare and fit ourselves for them, and then seek after them and receive them; because to neglect them, would be to neglect our own proper and singular consolation in particular.
Use 3 . Of Direction: how we may rightly use the Sacraments; namely, so that in a singular manner, we seek our edification and advancement in this: that we see Christ there, offering and giving his grace to us by name, and in particular; and accordingly, thus sealing to us in particular our salvation.