[2.] On our part they are a badge and a bond to oblige us to the duties of the covenant ; a badge of the profession, and a bond to engage us to the duties which that profession calleth for. It is a debt : Gal. v.
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3, * For I testify again to every man that is circumcised, that he is a debtor to the whole law.' He bindeth himself to the observances of Moses' law ; so a christian to the law of Christ. Therefore the apostle saith, Rom. viii. 12, ' We are not debtors to the flesh.' And it is an answer towards God, 1 Peter iii. 21, or an undertaking faithfully to per- form the conditions required of us. It is a vow or obligation taken upon ourselves: Rom. vi. 11, 'Likewise reckon ye yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.' It bindeth us chiefly to the duties that belong to our entrance ; as the Lord's supper doth more directly to the duties which belong to our progress. It bindeth us to a true belief of the gospel, or an accept- ance of Christ, and a consent to the covenant of grace ; to renounce the devil, the world, and the flesh ; and therefore the baptismal cove- nant, by which we are initiated into the christian religion, is expressed by being ' baptized in the name of the Father, Son, and Holy Ghost,' Mat. xxviii. 19, which implieth a dedication or giving up ourselves to them in their distinct personal relations. To the Father, that w^e may return to him and obey him as our rightful Lord, that we may love liim and depend upon him as our all-sufficient happiness, and be happy in his love as his dear children, and may prefer his honour before all sensual pleasures in the world. We are baptized in the name of Christ, that we believe him and accept him as our Redeemer and Saviour, expecting to be saved by his merits, righteousness, and intercession, from the wrath of God, and the guilt of sin and eternal death. And we are baptized in the name of the Holy Ghost as our guide, sanctifier, and comforter, that he may free us from sin, and change us into the image and likeness of Christ, and lead us into all truth and goodness, and fit and frame us for all holiness and godliness of conversation, and comfort us with the sense of our present interest in God's love, and the hopes of future glory.
8. These visible confirming ordinances give us great advantages above the word and bare proposal of the covenant there, as these seal- ing signs are an expression of God's earne.st and sincere respect to our salvation. God hath opened his mind in the word concerning his love and good-will to sinners in Christ, and he hath also added his seal, that the charter of his grace might be more valid and authentic.
[1.] It argueth the goodness and communicativeness of God to give notice in his word, but his solicitousness and anxious care of our good, to give us visible assurance, as sacraments do, as being willing over and above to satisfy the heirs of promise, Heb. vi. 17. When any one is more than ordinarily cautious to make all sure, it is a sign his heart is upon the thing. It is a great condescension that God would dispose his grace into a covenant form ; but it is a further condescension that he would add seals, which needed not on God's part, yet he added them to give us the more sti'ong consolation. Nudum 2)ciciicm, a naked promise is not so valid and authentic as when aiticles of agree- ment are put into a formal instrument and deed of law, and that signed and sealed, and interchangeably delivered ; this breedeth more confidence and security on both sides. God's word certifieth us of his good-will ; but when lie is i)leased to make a formal indenture of it, and to sign it and seal it, it doth breed more assurance in our minds
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that his promises are made with a real intent to perform them ; and it bindeth us the more firmly to God when, besides our naked promise, there is a kind of vow and oath on our part solemnly entered into by baptism.
[2.] There is this advantage in the sacraments above the word, that they are a closer application. The word speaketh to all promiscuously, as inviting ; the sacrament to every one in particular, as obliging. By the word none are excluded from the grace offered to them upon God's terms: ' Go, preach the gospel to every creature ;' but by the sacraments every one is expressly admonished of his duty. The object revealed in the word is like the brazen serpent, which without differ- ence was exposed to the eyes of all, that whosoever looked upon it might be healed ; but the same object offered in the sacraments is like the blood sprinkled on the door-posts, that every man might be assured that his family would be in safety. Now the reason of this difference is because things propounded in the word are like a treaty between God and us. It is an offer and a debating of matters till the parties do agree ; but sacraments are not of use till both sides have agreed upon the conditions of the covenant, in adults at least. The word conduceth to the making of the covenant, the sacraments suppose it made; therefore the word universally propoundeth that which in the seals is particularly applied. Now those things do not affect us so much which are spoken indifferently to all as those that are particu- larly applied to ourselves. These stir us up to a more accurate care and endeavour to fulfil the duty incumbent upon us. The conditions are propounded in the word, Eepent and believe, and I will pardon and give eternal life ; but the sacraments suppose an actual consent, that thou hast done or undertaken to do it. And then God cometh and saith, Take this as an undoubted pledge that thou shalt have what I have promised, which doth more increase our hopes, and persuade us to our duty.